
Class 5^/^j 
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COPYRIGHT DEPOSIT: 



MEDITATIONS ON THE 
GOSPELS 

FOR EVERY DAY IN THE YEAR 



Translated from the French of 
PÈRE MÉDAILLE, S.J. 



EDITED BY 

THE REV. WILLIAM H. EYRE, SJ. 



NEW EDITION 



ST. LOUIS, MO., 1909 
Published by B. Herder 
17 South Broadway 
freiburg (baden) roehampton 

B. HERDER ' THE MANRESA PRESS 



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NIHIL OBSTAT. 



F. G Holweck. 

Censor Librorum. 



St. Louis, 20. Jan., 1909. 



IMPRIMATUR. 



►LjOANNES J. GLENNON, 

Archiepiscopus Sti. 

Ludovici. 



St. Louis, 21. Jan., 1909. 



Copyright, 1909, by Joseph Gummersbach. 



-BECKTOLD- 

PRINTÎNG AND BOOK MFG. CO. 
ST. LOUIS, MO. 



Y of CONGRESS 
Two Conies Raceived 

apr m 1B09 

Cowmt-iV - .try 

IHM^LJ 



INTRODUCTORY NOTICE TO THE 
SECOND EDITION. 

Tite following are some of the chief changes 
made in this new Edition of Médaille. 

i. The Scripture texts quoted in the former 
edition from the Vulgate have been omitted, and 
the English of the Douay Version has been sub- 
stituted. This will be a convenience to those 
who do not understand Latin. 

2. The running title at the head of each page, 
which in the previous edition was always " Medi- 
tations on the Gospels," is now made to refer to 
the respective week of the Church's Calendar, 
rendering it much more easy to find any particu- 
lar Meditation. 

3. A few words in the three Points of each 
meditation have been printed in thicker type, 
with the purpose of facilitating the remembrance 
of the salient points to be pondered. 

4. Three meditations have been added on the 
Feasts of the recently canonized Saints of the 
Society of Jesus — Saint Peter Claver, the Mis- 



vi Introductory Notice. 

sionary Priest, Saint John Berchmans, the Schol- 
astic, and Saint Alphonsus Rodriguez, the Lay- 
Brother. These are marked in the Table of 
Contents by a double asterisk. 

5. The meditations not written by Father 
Médaille himself, which were distinguished in 
the first edition by an asterisk at the beginning 
of each, are now specified by that mark in the 
Table of Contents. 

6. The book has practically been recast, and 
the phrasing of the meditations has been con- 
siderably altered, with the design of eliminating 
expressions and idioms which were believed to be 
more French than English. 

It is hoped that these changes will be looked 
upon as improvements. 

W. H. EYRE, SJ. 

The Annunciation of Our Lady, 
March 25, 1896. 



PREFACE. 

Father Médaille was a French Jesuit, who 
labored assiduously, some two centuries ago, in 
his native country, for thirty long years, in the 
pulpit and the confessional. He died in 1709 at 
an advanced age. His Meditations on the Gos- 
pels have been translated into Latin, Italian, 
Spanish, German and Dutch. This is the first 
English version. It will bring the number of 
editions hitherto published to within a fraction 
of forty. 

It is evident that the book possesses merit 
which has been widely recognized. Some medi- 
tation books disappoint highly educated people, 
because the points are unduly spun out. Father 
Médaille is brief, terse and suggestive. Each of 
his meditations contains germs of thought that 
spontaneously, as it were, run into natural de- 
velopments, and very many are fertile with 
seedlings that quickly grow up into fruit-bearing 
plants. The author, moreover, writes soberly 
and is singularly free from far-fetched senti- 



viii Preface. 

ment. Ninety-nine out of every hundred Eng- 
lishmen dislike anything that seems to savor 
of affectation or unreality. At times, too, com- 
plaints are heard that what amount of thought 
is to be found in the first point of a meditation 
is reproduced in a milder form in the second and 
all but vanishes in the third. But as Médaille 
composed his book for the use of members of his 
Order, these meditations could not be otherwise 
than practical and solid. And once more, they 
are methodical. The gospels are contemplated 
in the order of the Church's festivals and liturgy, 
beginning with the Precursor of Christ and end- 
ing with the fulness of Pentecostal grace. 

Occasionally, though very seldom, a few 
words have been altered — where the author 
makes reference to religious life — in order that 
people living in the world may not think that 
these meditations are unsuited to them. The 
Editor has found more than sufficient warrant 
to justify these slight changes, in the example 
of Father Bolle, a French Jesuit, who published 
an edition of Médaille, omitting the meditations 
on the Jesuit Saints and all special allusions to 
religious life in the Society. 

The Editor has, in addition, taken upon him- 
self to tone down some expressions concerning 



Preface. ix 

the number of the saved, which possibly would 
be more susceptible of misinterpretation at the 
present day than two hundred years ago. When 
Médaille wrote his book, textual criticism was 
not in as advanced a stage as it now is, and, in 
the spiritual writings of many authors, Jansen- 
ism was struggling for the mastery with genu- 
ine piety. 

In England we are accustomed, more perhaps 
than the inhabitants of other countries, to take 
words in their literal meaning. It is, therefore, 
more necessary here than elsewhere that preach- 
ers and writers should guard themselves against 
the risk of exaggeration in phrase or inference. 

There are supplementary meditations, written 
in 1818, after the manner of Father Médaille 
by the Abbé Vernier, of the Missionary Fathers 
at Besançon, in which town some of the best 
editions of the work have been published at 
various times. These are marked in the Table 
of Contents with an asterisk. Médaille wrote 
three meditations only for each week, as every 
meditation was meant to be repeated on the fol- 
lowing day. 

It may be remarked, in conclusion, that no 
subject could possibly be pondered with greater 
profit than the words which fell from the sacred 



x Preface. 

lips of our Blessed Lord. Hence it would seem 
assured that any one making daily use of these 
Meditations on the Gospels must be laying up 
in his mind a vast treasure of spiritual wealth. 

W. H. EYRE, S.J. 
Feast of the Purification, 1891. 



CONTENTS. 

PAGE 

To the Blessed Virgin Mary xxxiii 

A Short Account of the Method of Mental 

Prayer xxxv 

Special Instruction how to make our Medita- 
tion well and derive from it the Fruit 
God requires xxxviii 

Preparatory Prayer before Meditation . . xl 

First Week in Advent. 

First Sunday in Advent. The Last Judgment . I 

On the Sentence in favor of the Just .... 2 

On the Sentence pronounced against the Wicked 4 

* The Sinner Arraigned at the Judgment Seat . . 5 

* On the Necessity of a General Judgment ... 6 

* " The kingdom of heaven is at hand " . 7 
On the Predestination of the Blessed Virgin . . 9 

Second Week in Advent. 

* Second Sunday in Advent. " Prepare ye the way 

of the Lord" 10 

*" Prepare ye the way of the Lord" 11 

* " Prepare ye the way of the Lord " 13 

* St. John came to preach the Baptism of Penance 14 

* St. John came to preach the Baptism of Penance 15 
On the Penance which St. John preaches ... 16 
On the Sacrament of Penance 17 

Third Week in Advent. 

Third Sunday in Advent. On the Uncertainty of 

the State we are in 18 

On the Decision of our Fate 19 

On the Presence of God 20 



xii Contents. 



PAGE 



*On the Words 
*On the Words 
*On the Words 



" Who art Thou " . . . . .22 

" Who art Thou " 23 

"Who art Thou" 24 



On True Devotion to the Blessed Virgin ... 25 

Fourth Week in Advent. 

Fourth Sunday in Advent. St. John hears in 

Prison of the Works of Christ 26 

" Go and relate to John what you have heard and 

seen " 27 

" Blessed is he whosoever shall not be scandalized 

in Me!" 28 

* " To the poor the gospel is preached " . . . .29 

* On Poverty of Spirit 30 

On the Doubt of St. Joseph 31 

On the Journey from Nazareth to Bethlehem . . 32 



Christmas Day 33 

Feast of St. Stephen 35 

Feast of St. John the Evangelist 36 

Feast of the Holy Innocents $7 

The End of the Year 38 

On the Blessings we have received from God dur- 
ing the Year 39 

On our Omissions during the Year 39 

The Circumcision 40 

* Second Day of the Year. On the Name of Chris- 
tian 41 

Third Day of the Year 42 

Fourth Day of the Year. On the Good Resolu- 
tions we should make at the Beginning of the 

Year -43 

Fifth Day of the Year. On the Mystery of God 
becoming Man for the Redemption of Man- 
kind 43 

The Epiphany. On the Calling of the Magi . . 44 

First Week after Epiphany. 

On the Journey of the Magi 45 

On the Virtues practiced by the Magi . . . .46 



Contents. xiii 



PAGE 

On the Flight into Egypt 47 

On three Causes for Joy the Blessed Virgin had 
when caressing Jesus while yet a Child . . 48 

On three Sources of Affliction which the Blessed 
Virgin had while caressing the Savior as a 
Child 49 

On the Gift of Faith 50 

Second Week after Epiphany. 

First Sunday after Epiphany. Jesus goes to the 

Temple at the age of Twelve Years ... 51 

Our Savior leaves His Holy Mother and St. 

Joseph 52 

* On the Humility of the Learned 53 

* The Teaching of Jesus Christ is above all value . 54 

* On Spiritual Perplexities 56 

* On Our Lord's Life at Nazareth 57 

* On the Hidden Life 58 

Third Week after Epiphany. 

Second Sunday after Epiphany. The Marriage in 

Cana 59 

On three Unions God desires to have with us . .60 
On three Means of Uniting ourselves with God . 61 

* On three other Means of Uniting ourselves with 

God 62 

* On the different Ways in which God and the 

World treat their Servants 63 

* Jesus begins His Miracles. Jesus Christ performs 

His first Miracle at Request of His Mother. 
On the Intercession of the Blessed Virgin . 64 

* It is easier for us than for the Apostles to believe 

in Jesus Christ 66 



Fourth Week after Epiphany. 

Third Sunday after Epiphany. The Healing of 

the Leper 67 

* Leprosy a Type of Sin 68 

The Centurion's Servant 69 



xiv Contents. 



PAGE 

*The Palsy another Type of Sin 70 

" Many shall come from the east and the west " . 72 

*On Sincerity in Confession ....... 73 

*On the Hell of those who have been specially 

favored 74 

Fifth Week after Epiphany. 

* Fourth Sunday after Epiphany. On the Tempests 

of the Soul . 75 

* On the Causes of the invisible Tempests of Souls yy 

* On the General Means of escaping from Spiritual 

Tempests 78 

The Apostles, seeing the Boat tossed by a violent 

Storm, were afraid of perishing 79 

On three Motives why the Good should fear . . 80 

On Persecutions 81 

On the Reasons for having Confidence in Jesus 

Christ 82 

Sixth Week after Epiphany. 

Fifth Sunday after Epiphany. On the Parable of 

the Good Seed and the Cockle 83 

" While men were asleep, his enemy came and 

oversowed cockle among the wheat "... 84 

God bears with Sinners 85 

* On the Watchfulness of Superiors with regard to 

their Subordinates 87 

* The Enemy Sowed Cockle among the Wheat . . 88 

* " Suffer both to grow until the harvest " . . .89 

* On Avoiding Bad Company 90 

Seventh Week after Epiphany. 

Sixth Sunday after Epiphany. On the Grain of 

- Mustard-seed 91 

On Small Faults 92 

On taking Care to do Little Things well ... 93 

* On Humility 95 

* " The kingdom of heaven is like to a grain of 

mustard-seed " 96 

* On Grace 97 

* On the Passions 98 



Contents. xv 

PAGE 

Septuagesima. 

Septuagesima Sunday. " Go you also into my 

vineyard " 99 

On the Employment of Time 100 

* Comparison between our Labor and its Reward . 101 
On the Necessity for Zeal 102 

* " Go you also into my vineyard " 103 

* On God's Service 104 

* On Idleness 104 

Sexagesima. 

Sexagesima Sunday. " The sower went forth to 
sow " 105 

Four Obstacles preventing us from profiting by 
the Grace of God 107 

On three Dispositions we should have in order to 
profit by God's Graces 108 

" The seed is the word of God " icg 

* Effects of the Word of God no 

* On Reading in 

* Three Truths concerning Grace 112 

Quinquagesima. 

* Quinquagesima Sunday. On the Blind Man re- 

stored to Sight on the Road near Jericho . .113 

On the Baptism of Our Lord 114 

" Blessed are they that mourn : for they shall be 

comforted" 115 

Ash Wednesday. On the Thought of Death . .116 
"Lay up to yourselves treasures in heaven" . .117 
" Love your enemies, do good to them . . . 

pray for them" 119 

On Christian Hope 120 

First Week in Lent. 

First Sunday in Lent. On the Temptation in the 

Wilderness 121 

On the Last Judgment 122 

" My house shall be called the house of prayer " 122 



xvi Contents. 



PAGE 

"The men of Ninive shall rise in judgment with 
this generation, and shall condemn it" . . 123 

* On the Woman of Canaan 124 

* On the Cure of the Man stricken with Palsy . . 126 
On the Transfiguration 127 

Second Week in Lent. 

Second Sunday in Lent. On the Happiness of 

the Christian 128 

On the Happiness of Paradise '. 130 

" You shall die in your sins " 131 

" According to their works do ye not " . 132 

" You know not what you ask " 134 

On the Parable of the Rich Man and Lazarus . . 135 

On the Pains of Hell 136 

Three Thoughts of a Lost Soul on entering Hell . 137 
On the Prodigal Son 139 

Third Week in Lent. 

Third Sunday in Lent. On the Evils Division 

causes in a Community 140 

" Physician, heal thyself " 141 

On Brotherly Correction 142 

" From the heart come forth evil thoughts " . . 143 

* On Sickness . . . 145 

We must Live in the Spirit 146 

On Mortal Sin .147 

Fourth Week in Lent. 

Fourth Sunday in Lent. On the Multiplication 

of the Loaves 148 

"Jesus went into the temple of God, and cast out 

all them that sold and bought in the temple " 149 
" My doctrine is not Mine, but His that sent Me " 150 
Our Lord cures the Man who was born blind . 151 

Three Truths concerning Death 152 

The Friendship of God 153 

" I am the light of the world : he that followeth 
Me, walketh not in darkness, but shall have 
the light of life" 155 



Contents. xvii 

PAGE 

Passion Week. 

Passion Sunday. " Which of you shall convince 

Me of sin " 156 

" If any man thirst let him come to Me, and 

drink" 157 

" Some said : He is a good man. And others 

said: No" 158 

"I know Mine" 159 

On the Tears of Mary Magdalene 160 

" It is expedient for you that one man should die 

for the people " 161 

*"A great multitude . . . took branches of 
palmtrees, and went forth to meet Him, and 
cried : Hosanna, blessed is He that cometh 
in the name of the Lord" 162 

Holy Week. 

Palm Sunday. " Behold thy King cometh to thee 

meek" 163 

On the Purpose which Our Savior had in His 

Passion and His Death 165 

On the Virtues practiced by Our Lord in His 

Passion . . . . . . 166 

On the exterior and interior Sufferings of Jesus 

Christ in His Passion 167 

On the Institution of the Blessed Sacrament . . 168 
On three Subjects for Admiration and Amazement 

in the Passion of Our Savior 169 

On the Burial of Our Lord 171 

Easter Week. 

Easter Day 172 

The Disciples going to Emmaus . . . ._ . . 173 
On the Peace which Our Lord gave to His Dis- 
ciples 174 

On the Apparition of the Risen Savior to His 

Holy Mother 175 

On the Apparition of Jesus Christ to St. Peter . 176 

On the Resurrection 177 



xviii Contents. 



PAGE 

On the Properties of Glory in the Body of the 
Risen Savior, which should accompany our 
Life 179 



Low Week. 

Low Sunday. On the Wounds of Jesus Christ . 180 

On the Unbelief of St. Thomas 181 

On the Confession of St. Thomas . . . . . 182 
" The first day of the week . . . Jesus came 

and stood in the midst " 183 

" Blessed are the peace-makers, for they shall be 

called the children of God " 184 

Jesus Christ said to His disciples : " As the 

Father hath sent Me, I also send you " . . 185 
" Thomas . . . was not with them when Jesus 

came " 187 



Third Week in Eastertide. 



Second Sunday after Easter. " I am the Good 

Shepherd " 

On the Qualities of Our Savior's Sheep . 
On the Mercenary Shepherd 

* On the Goodness of God towards Men 

* On the Goodness of God towards Sinners 
On the Goodness of God towards Sinners 
On the Goodness of God towards the Just 

Fourth Week in Eastertide. 



188 
189 
190 
191 
192 

193 
194 



Third Sunday after Easter. "A little while and 

you shall see Me " 195 

"The world shall rejoice" 196 

" You shall be made sorrowful " 197 

*"A little while and you shall not see Me" . . 198 

* On Amusements 199 

* " You shall lament and weep " . . . . . . 201 

" You shall lament and weep " 202 



Contents. xix 

PAGE 

Fifth Week in Eastertide. 

Fourth Sunday after Easter. We should go to 

God 203 

" It is expedient to you that I go" 203 

"When He, the Spirit of truth, is come, He will 

teach you all truth " 205 

Everything should lead us to God 206 

* How we should go to God 207 

*" Because I have spoken these things to you, sor- 
row hath filled your heart " 208 

*"When He, the Spirit of truth, is come, He will 

teach you all truth " 209 

Sixth Week in Eastertide. 

Fifth Sunday after Easter. On Prayer .... 210 
Rogation Day. On the Lord's Prayer . . . .211 

On the First Petition 212 

On the Second Petition 213 

Ascension Day 215 

The Life of the Blessed Virgin and of the Apos- 
tles after the Ascension 216 

On the Third Petition 217 

Seventh Week in Eastertide. 

Sunday within the Octave of the Ascension. 

" You shall give testimony of Me " . . . . 218 

On the Fourth Petition 219 

On the Fifth Petition 221 

On the Sixth Petition ......... 222 

On the Seventh Petition 223 

On the Eighth Petition 224 

The Vigil of Pentecost 225 

Whitsuntide. 

Feast of Pentecost 227 

What the Holy Ghost effected in the Apostles . 228 
On three Effects which the Holy Ghost produced 
in the Apostles 229 



xx Contents. 



PAGE 

What the Apostles did to restore the Honor of 
Jesus Christ 231 

On the Holy Life of the Early Christians . . . 232 

On the Effects which Sanctifying Grace produces 
in us 233 

The Inspirations of the Holy Ghost 235 

Week after Trinity Sunday. 

Feast of the Most Holy Trinity ...... 236 

On the Holiness of God 237 

On the Almighty Power of God 238 

On the Lovableness of God 239 

Feast of Corpus Christi. On the Institution of 
the Blessed Sacrament 241 

In the Octave of Corpus Christi. 

On three Effects which the Holy Eucharist pro- 
duces in us 242 

" He has set up a memorial of His wonders " . 243 

Second Sunday after Pentecost. On the Eucharis- 
tie Feast ^ 244 

On the Love Our Lord shows in the Institution 
of the Eucharist 246 

On the Gentleness and Familiarity of Jesus in the 

Eucharist 247 

On the Words of the Church : " O Sacred Ban- 
quet !" . _ 248 

Whence comes it that we profit so little by Holy 

Communion 250 

* On Devotion to the Heart of Jesus ..... 251 

* On the Interior Life 252 

Third Week after Pentecost. 

Third Sunday after Pentecost. The Goodness of 
Jesus Christ in receiving Sinners .... 253 

On the Lost Sheep 255 

On the Shepherd who seeks for the Lost Sheep . 256 

On the Pearl of Great Price 257 

On the Blindness of the Sinner 259 



Contents. xxi 

PAGE 

On the Mercy of God 260 

On the Lost Groat 261 

Fourth Week after Pentecost. 

Fourth Sunday after Pentecost. " Launch out 

into the deep "... 262 

" We have labored all the night, and have taken 

nothing" 263 

" Depart from me, for I am a sinful man, O 

Lord" 265 

" The multitudes pressed upon Him, to hear the 

Word of God" 266 

* " We have labored all night, and have taken noth- 

ing " 267 

" At Thy word I will let down the net "... 268 

* " From henceforth thou shalt catch men " . . 269 

Fifth Week after Pentecost. 

Fifth Sunday after Pentecost. " Unless your jus- 
tice abound more than that of the Scribes 
and Pharisees " 270 

"Unless your justice abound more than that of 

the Scribes and Pharisees " 272 

" Whosoever is angry with his brother shall be in 
danger " . . . . 273 

" Whosoever is angry with his brother shall be in 

danger of the judgment" _ . 274 

* " Whosoever is angry with his brother shall be in 

danger of the judgment " 275 

" Blessed are the meek : for they shall possess the 

land " 276 

"Blessed are the merciful: for they shall obtain 

mercy" 278 

Sixth Week after Pentecost. 

Sixth Sunday after Pentecost. On Compassion 

for the Wretched 279 

On the Multiplication of the Loaves 280 

On Providence 281 



xxii Contents. 



PAGE 

On Providence 282 

We should abandon ourselves to the Guidance of 

Providence 283 

* On three Ways of drawing down God's Graces . 284 

* On Spiritual Consolations 285 

Seventh Week after Pentecost. 

* Seventh Sunday after Pentecost. On False 

Teachers 286 

* On False Friends . . . . .^ .288 

" Who come to you in the clothing of sheep " . . 289 
" Every good tree bringeth forth good fruit " . 290 

* On the Necessity of Good Works 291 

* On the Properties of Good Works 292 

"Not every one that saith to Me, Lord, Lord, 

shall enter into the kingdom of heaven : but 
he that doth the will of My Father Who is 
in heaven, he shall enter into the kingdom of 
heaven" 293 

Eighth Week after Pentecost. 

Eighth Sunday after Pentecost. "There was a 
certain rich man who had a steward" . . 295 

*On the Use of Worldly Riches 296 

" Give an account of thy stewardship " . 297 

On the Judgment which God is already passing 
upon us 298 

* On the Regret which the Abuse of Graces will 

cause us at Death 300 

"The children of this world are wiser in their 
generation than the children of light " . . . 301 

* On Christian Prudence 302 

Ninth Week after Pentecost. 

Ninth Sunday after Pentecost. " Seeing the city, 

He wept over it" 304 

* On the Gift of Tears 305 

On False Peace 306 

On the Misfortunes and the Ruin of Jerusalem . 308 



Contents. xxiii 

PAGE 

We should profit by God's Grace 309 

* On the different Ways in which God visits us . .310 
On Prayer 312 



Tenth Week after Pentecost. 

Tenth Sunday after Pentecost. On Uncertainty as 

to whether we are in a State of Grace . . 313 
" I am not as the rest of men " 314 

* On the Cause of the Pharisee's Presumption . . 315 

* On the Corruption of our Good Works through 

Pride 316 

*A Penitent should love Humiliations .... 318 
On the Fruit we should derive from the Knowl- 
edge of our Sins 319 

* On the Hope of Pardon for our Sins .... 320 



Eleventh Week after Pentecost. 

Eleventh Sunday after Pentecost. On the Jour- 
neys of Jesus Christ 321 

"They bring to Him one deaf and dumb . . . 323 
" On three Degrees of Spiritual Deafness . . . 324 

* On the Remedies for Spiritual Deafness . . . 325 

* On Spiritual Dumbness 327 

"He that was cured spoke right" 328 

* On Christian Peace of Mind amidst the Vicissi- 

tudes of the World 329 



Twelfth Week after Pentecost. 

* Twelfth Sunday after Pentecost. On the Love of 

God 330 

How we should love God 331 

Signs that we love God 332 

On the Love of our Neighbor 334 

* On some Motives for Loving one another . . . 335 
In order to keep the Law of Love we must bear 

with one another 2>2>6 

On the Pity we ought to have for our Neighbor, 
and the Help we should give him .... 337 



sxiv Contents. 



PAGE 

Thirteenth Week after Pentecost. 

Thirteenth Sunday after Pentecost. On the Way 

the Wicked band together 339 

On being in a State of Sin and a State of Grace . 340 
The Sentiments we ought to entertain concern- 
ing our Sins 341 

* How we should ask for our Conversion . . . 343 
On three Motives contained in the Lepers' Prayer 

for a Sinner to have Confidence . . . . . 344 
On Gratitude and Thanksgiving 345 

* " There is no one found to return to give glory to 

God but this stranger" 347 

Fourteenth Week after Pentecost. 

Fourteenth Sunday after Pentecost. " No man 

can serve two Masters " 348 

On the Difference between the two Masters, God 

and the World 349 

* On Delusions in God's Service 350 

On Attachment to the Things of the World . .351 
On the Care which God takes of those who serve 

Him 353 

On Anxiety about Things of the World . . . 354 
*On seeking the Justice of God 355 

Fifteenth Week after Pentecost. 

* Fifteenth Sunday after Pentecost. On the Cer- 

tainty of Death 356 

On Death 357 

What Death is . . -358 

* On the Profit we should gain from the Sight of 

Funeral Processions 360 

* On the Tears shed over the Dead 361 

On the Wish for Death 362 

On Confidence at the Hour of Death .... 364 

Sixteenth Week after Pentecost. 

Sixteenth Sunday after Pentecost. On Inter- 
course with the World 365 



Contents. xxv 

PAGE 

*They watched Jesus Christ 366 

On the Means of overcoming the Envy of our 

Enemies 368 

Dropsy a Type of Avarice 369 

On Zeal for the Salvation of our Neighbor . . 370 
On Zeal for the Salvation of our Neighbor . . 371 

* On Evangelical Humility ^7d> 

Seventeenth Week after Pentecost. 

* Seventeenth Sunday after Pentecost. On the 

Science of the Love of God 374 

* On the Greatness of the First Commandment . 375 

* On the Care we should take to examine ourselves 

as to whether we really love God .... 376 

* On our Want of the Love of God 2>77 

* On the Difference between the Love of God and 

the Love of Creatures 378 

How to Preserve Ourselves in God's Love . . . 379 

* Reasons why we should Love our Neighbor . . 380 

Eighteenth Week after Pentecost. 

Eighteenth Sunday after Pentecost. On the 
Blessings Jesus has obtained for us through 
His Sacred Humanity 381 

On three Reasons for Zeal for Souls .... 383 

* On the Hope we ought to have of the Forgiveness 

of Sins 384 

* On the Causes of our Evil Judgments .... 385 
" Arise, take up thy bed, and go into thy house " . 387 

* On the Signs of true Conversion 388 

On three Ways of Glorifying God 389 



Nineteenth Week after Pentecost. 

Nineteenth Sunday after Pentecost. " He sent 
His servants to call them that were invited 
to the marriage " . . . . . . . . 390 

On the Behavior of the Guests invited to the 
Wedding Feast 392 

On a threefold Union of our Soul with God . 393 



xxvi Contents. 

PAGE 

On Contempt for the Things of the World . . 394 

On three Torments of the Damned 395 

On the Small Number of the Saved .... 396 
Why the Smallness of the Number of Elect makes 

so little Impression 397 

Twentieth Week after Pentecost. 

Twentieth Sunday after Pentecost. " There was 

a certain ruler whose son was sick "... 399 

* How important it is to profit by Moments of Grace 400 
The Son of this Ruler was at the Point of Death 401 

* On three Defects in the Faith of the Ruler of 

Capharnaum 402 

* How we must behave under God's Delays . . . 403 

* On our Ruling Passion 405 

" Himself believed, and his own house "... 406 

Twenty-first Week after Pentecost. 

Twenty- First Sunday after Pentecost. " A king 
. . . would take an account of his serv- 
ants " 407 

" The lord of the servant being moved with pity, 

let him go and forgave him the debt " . . 408 

On four great Evils which overwhelm the Sinner 
whom God punishes in His Wrath .... 409 

* " A king . . . would take an account of his 

servants" . . . . . . . . . . . .411 

* " As he had not wherewith to pay it, his lord com- 

manded that he should be sold, and his wife 
and children and all that he had, and payment 
to be made" . _. . ... 412 

* " That servant falling down, besought him, saying : 

Have patience with me, and I will pay thee 
all" 413 

* " So also shall My heavenly Father do to you, if 

you forgive not every one his brother from 
your hearts " 414 

Twenty-Second Week after Pentecost. 

Twenty-Second Sunday after Pentecost. " Mas- 
ter, we know that Thou art a true speaker" 416 



Contents. xxvii 



PAGE 

We are the Image of God 4 T 7 

* On the Duties of a Christian 418 

* " Why do you tempt Me, ye hypocrites ? " . . 419 

* " Whose image ... is this ?" 420 

" Render therefore to Caesar the things that are 

Caesar's" 421 

* On the Duties of a Christian towards God . . 423 

Twenty-Third Week after Pentecost. 

Twenty-Third Sunday after Pentecost. On the 

Death of the Just 424 

We should have Recourse to Our Lord . . . 425 
On Habitual Sin 427 

* " My daughter is even now dead " 428 

* " They laughed Him to Scorn " 429 

*On the Death of the Just 430 

* " If I shall touch only His garment, I shall be 

healed" 431 

Twenty-Fourth Week after Pentecost. 

Twenty-Fourth Sunday after Pentecost. "When 
therefore you shall see the abomination of des- 
olation . . . standing in the holy place " 433 

On Venial Sin 434 

Why we are so little touched by the Eternal 
Truths 435 

"There shall arise false Christs and false 

prophets " 436 

* They shall see the Son of Man coming in the 

clouds of heaven with much power and 
majesty" . 437 

* " He shall send His angels . . . and they shall 

gather together His elect from the four 
winds " 438 

* " Blessed are they that hunger and thirst after 

justice, for they shall have their fill "... 440 

Twenty-Fifth Week after Pentecost. 

Twenty-Fifth Sunday after Pentecost. On the 
Love of our Neighbor 441 



xxviii Contents. 

PAGE 

* That Love of our Neighbor has always been com- 

manded 442 

* That to be saved we must do Violence to ourselves 443 

* On the Broad Way that leadeth to Destruction . 444 

* On the large Number of those who walk in the 

Broad Way 446 

* The Narrow Way 447 

* On False Desires for Salvation 448 



Twenty-Sixth Week after Pentecost. 

* Twenty-Sixth Sunday after Pentecost. On Per- 

fect Virtue 449 

* On the Power of Christian Virtue 451 

On the Folly of Christians who do not live ac- 
cording to their Belief 452 

* On the Unhappiness False Virtue brings . . . 453 

* On three Duties we owe to the Teaching of Jesus - 

Christ 454 

* How we ought to Preach the Word of God . . 456 

* How we ought to Hear the Word of God . . . 457 



Twenty-Seventh Week after Pentecost. 

* Twenty-Seventh Sunday after Pentecost. " The 

five foolish virgins, having taken their lamps, 
did not take oil with them " 458 

* " At midnight there was a cry made : Behold 

the bridegroom cometh " 459 

* " Give of us of your oil, for our lamps are gone 

out " 460 

*" While they (the foolish virgins) went to buy oil, 

the bridegroom came " 461 

* " The door was shut. But at last came also the 

other virgins " 463 

* " Blessed are the clean of heart, for they shall 

see God " . 464 

* " Blessed are the clean of heart, for they shall 

see God" 465 



Contents. xxîx 

PAGE 

Twenty-Eighth Week after Pentecost. 

Twenty-Eighth Sunday after Pentecost. " Holy 
Father, keep them in Thy name, whom Thou 
hast given Me : that they may be one, as We 
also are " 467 

* " The world hath hated them, because they are 

not of the world " 468 

* " I pray not that Thou shouldst take them out of 

the world, but that Thou shouldst keep them 

from evil" 469 

"They are not of the world, as I also am not of 
the world" 470 

* " Not for them only do I pray, but for them also 

who through their word shall believe in Me " 471 
*"The glory which Thou hast given Me, I have 
given to them : that they may be one, as We 
also are one " 473 

* " Just Father, the world hath not known Thee " . 475 

Feasts of the Blessed Virgin, 

On the Predestination of the Blessed Virgin . . 476 
December 8. Feast of the Immaculate Conception 477 
February 2. Feast of the Purification of the 

Blessed Virgin 478 

March 25. Feast of the Annunciation .... 479 
On the Virtues practiced by the Blessed Virgin 

at the Annunciation 481 

On the Angelical Salutation 482 

On the Second Part of the Angelical Salutation . 483 

On the Doubt of St. Joseph 484 

On three Causes for Joy which the Blessed Virgin 

had when caressing Our Savior while still a 

child 484 

On three Causes for Sorrow which the Blessed 

Virgin had when caressing Our Savior while 

still a child . . . . # . 485 

On three Causes for Joy which the Blessed Virgin 

had while Our Blessed Lord was working . 485 
On three Things which grieved the Blessed Virgin 

during her Son's Preaching 486 

On the Sorrows of the Blessed Virgin during the 

Passion of her Son 487 



XXX 



Contents. 



PAGE 

On the Remembrance the Blessed Virgin retained 

of the Passion of her Son 488 

On the Benefits received by the Early Christians 

from the Presence of the Blessed Virgin . . 489 

July 2. Feast of the Visitation 490 

On what Our Lord did at the Visitation of the 

Blessed Virgin . 492 

On the Death of the Blessed Virgin 493 

On the Resurrection of the Blessed Virgin . . 494 
August 15. The Assumption of the Blessed Vir- 
gin. On Our Lady's Glory in Heaven . . . 495 
On Confidence in the Blessed Virgin .... 496 
September 8. Feast of the Nativity of the Blessed 

Virgin 497 

* On the august Name of Mary 498 

November 21. Feast of the Presentation of the 

Blessed Virgin 499 

On the Life the Blessed Virgin led in the Temple 500 



Feasts of Saints. 

November 30. Feast of St. Andrew 
December 3. Feast of St. Francis Xavier . 
On the Death of St. Francis Xavier . . . 
Feast of the three Japanese Martyrs . . . 
February 24. Feast of St. Matthias, Apostle 
March 7. Feast of St. Thomas Aquinas . 
March 19. Feast of St. Joseph .... 
April 25. Feast of St. Mark, Evangelist . 
May 1. Feast of St. Philip and St. James 
May 3. The Finding of the Holy Cross . 
June 16. Feast of St. John Francis Regis . 
*June 21. Feast of St. Aloysius Gonzaga . 
Feasts of the Apostles and Martyrs of England 
June 24. Feast of St. John the Baptist . 

Feast of St. Peter 

The Commemoration of St. Paul 
Feast of St. James, Apostle . 
Feast of St. Ignatius . 
On the Designs of St. Ignatius in founding 

Society . 

August 10. Feast of St. Laurence . . . 
** August 13. Feast of St. John Berchmans . 



June 29. 
*June 30. 
*July 25. 
*July 31. 



his 



SOI 
502 
503 
504 
505 
506 
506 
508 
508 
509 
5IO 
511 
512 
5U 
515 
5i6 
517 
5i8 

519 
520 
521 



Contents. 



XXXI 



PAGE 

* August 24. Feast of St. Bartholomew . . . .523 
August 25. Feast of St. Louis, King of France . 524 
August 28. Feast of St. Augustine 525 

** September 9. Feast of St. Peter Qaver . . . 526 

* September 14. Feast of the Exaltation of the 

Holy Cross 528 

* September 21. Feast of St. Matthew .... 529 

September 29. Feast of St. Michael 530 

October 2. Feast of the Guardian Angels . . . 530 
October 11. Feast of St. Francis Borgia . . .531 

* October 19. Feast of St. Luke, Evangelist . . 533 
October 28. Feast of St. Simon and St. Jude . . 534 

** October 30. St. Alphonsus Rodriguez .... 535 

November 1. Feast of All Saints 536 

November 2. All Soul's Day . . . . ' . . . 537 

On the Souls in Purgatory 538 

November 8. Octave of All Saints 539 

November 13. Feast of St. Stanislaus Kostka . 540 
November 25. Feast of St. Catherine . . . .541 



Go tbe Blesseo Utrgtn flDarç, 
flDotber of <5ot>. 



It is under thy protection I have worked, most 
worthy Mother of my God, whensoever I have 
preached to the people the truths of the Gospel 
of thy Son; and I have always felt complete 
confidence that thou wouldst obtain for me the 
help necessary to fulfil so high a mission. Thou 
hast never refused me such aid in a multitude 
of circumstances in my life, when I have im- 
plored it; and the most sensible joy I could 
have in this world is to be convinced, by the 
favors wherewith thou hast loaded me, that to 
thee I might address myself as to my powerful 
protectress. This, then, is what I have ever 
done in course of my preaching. I have begged 
thee day by day, in behalf of my hearers, that it 
might please thee to obtain from thy Son the 
light to know what He required from them, and 
the strength to carry it out. And for myself, I 
have entreated thee to obtain for me grace to 
treat this sacred word so worthily as never to 
alter it in the least degree, but to make it enter 
into the mind and heart of my hearers as pure 
as it came forth from the mouth of thy Divine 
Son, incarnate in thy virginal womb. 
xxxiii 



xxxiv To the Mother of God, 

I ask thee now the like favors, O immaculate 
Virgin, for those who shall meditate in private 
on what I have told them from the pulpit. I 
have collected in this little book, which I dedi- 
cate to thee, the principles of our faith, the 
truths of the Gospel, the practice of Christian 
virtue, and the leading maxims of spiritual life. 
I send them forth in unadorned simplicity, per- 
suaded that the truths of religion are of them- 
selves capable of making their due impression, 
and of awakening in the heart the love of virtue 
and holiness. 

Yet Meditation alone suffices not to produce 
so good an effect. The grace of thy Son is ab- 
solutely needful. I beg it from thee, O Blessed 
Virgin, for all those who desire to profit by 
these Meditations. If thou dost grant it them, 
as I dare to hope, they will be like those flourish- 
ing trees of which Scripture speaks, which, 
planted by the side of running waters, bear fruit 
in abundance. They will be watered with a 
shower of graces and blessings, while meditat- 
ing day and night on the law of God; and they 
will produce fruit which will never fail. 

How happy should I be, could I contribute 
somewhat towards such inestimable good, and 
were I myself to profit by what I offer to the 
public! This is what I ask from thee, O most 
worthy Mother of my God, with the deepest ven- 
eration of which I am capable, and with a sincere 
desire to honor thee, which shall last as long as 
my life endures. 



A SHORT ACCOUNT OF THE METHOD OF 
MENTAL PRAYER. 



Mental prayer is a raising and applying of our 
mind and heart to God, in order to express to Him 
our allegiance, to lay bare to Him our needs and 
thus to become better, for His glory's sake. 

Mental prayer comprises three parts, namely, the 
beginning or preparation, the body of the prayer and 
the conclusion. 

I. 

Three Things are to be done at the Beginning of 
the Meditation. 

i. We must place ourselves by an act of faith in 
presence of God, believing firmly that God is every- 
where, that He is in the place where we are and in 
our hearts; this leads us to adore Him and to be- 
have with due reverence before His Divine Majesty. 

2. We must acknowledge ourselves unworthy by- 
reason of our sins to appear before God; we must 
implore His pardon for them by an act of contri- 
tion and unite ourselves with our Lord Jesus in 
order that we may appear before His Father and 
pray to Him in Christ's name. 

3. We must acknowledge that of ourselves we are 
incapable of meditating in a way profitable to our 
salvation, and hence must implore the help of the 
Holy Spirit. 

XXXV 



xxxvi Method of Mental Prayer. 

II. 

The Body of the Meditation contains three Points. 

1. In the first point, we must consider the subject 
of the meditation with relation to Our Lord, noting 
carefully what He said, did or thought on this mat- 
ter, and then paying Him our homage, treasuring 
in our minds His thoughts, His words, His actions; 
praising them, loving them, and filling our heart 
with feelings of gratitude; to which may at times 
be added acts of admiration, of joy or of compas- 
sion, according to the nature of the subject. If 
the meditation be made on the perfections of God 
or on the Persons of the Most Holy Trinity, we 
should adore these and perform in their honor 
other suitable acts of religion. 

2. In the second point, we must consider the sub- 
ject of our meditation with relation to ourselves, 
(i) examining what we ought to do, or to avoid, 
for our sanctification; and next, in order to lead 
us more effectually to embrace virtue and to fly 
from vice, we must try to convince our mind of 
our duty by the consideration of the motives and 
the reasons best calculated to bind us to it. (2) 
We must then contrast our conduct with our obli- 
gations in this matter and reflect seriously as to 
whether we have been faithful to our duty; and, as 
this inquiry will make us aware of many failings, we 
should humble ourselves and elicit acts of contrition 
for past sins, of shame for our present condition, of 
desire to do better in future, and should evoke other 
affections suitable to the considerations we have 
made. (3) Lastly, at sight of our past shortcom- 
ings and present weakness, we should have recourse 
to God and earnestly entreat Him for grace to be 



Method of Mental Prayer, xxxvii 

better in future, appealing, in order to obtain it, 
to the merits of Jesus Christ and the intercession of 
the Blessed Virgin and of the Saints. 

3. In the third point, in order to co-operate with 
the grace which we have asked from God, we must 
make good resolutions, suited to the subject of our 
meditation, our wishes, and our needs: which reso- 
lutions should be not only general, but also par- 
ticular, for the time present and actual circum- 
stances; they should be practical and lead us to 
surmount obstacles and to employ fitting means; 
finally, they should be accompanied by distrust of 
ourselves and confidence in God. 

III. 

The Conclusion of the Meditation includes three 
Things. 

1. We should thank God for the favors He has 
bestowed on us during the meditation. 

2. We should crave His pardon for the faults we 
have committed in it. 

3. We should ask Him to bless our resolutions, 
the present day, our life and our death. 

Then we make the spiritual bouquet, which is 
merely the choice of some good thoughts or of 
some holy affections that have touched us most 
during the meditation, in order that during the day 
we may be mindful of them from time to time. 

We end by placing our resolutions and the fruit 
of our meditation under the protection of the 
Blessed Virgin, and we may say for this purpose 
the prayer, Sub tuum prœsidium confugimus, etc. 
(We fly to thy patronage, etc.) 



SPECIAL INSTRUCTIONS 

HOW TO MAKE OUR MEDITATION WELL AND DERIVE 
FROM IT THE FRUIT GOD REQUIRES. 

Certain things there are which we must observe 
before the meditation, others during the meditation, 
others again after the meditation. 

Before the Meditation. 

i. We should dispose ourselves for it by avoiding 
sin and by purity of heart, by interior and exterior 
recollection and by the pure intention of seeking 
therein nothing but the glory of God and our prog- 
ress in virtue. 

2. We must prepare the subject for meditation 
and with this purpose read or listen to it attentively 
the evening before and in the morning go over it 
in our mind; moreover, we should consider in par- 
ticular what were the feelings, the sayings or the 
actions of the Son of God as regards this subject; 
what acts we shall perform in token of our duty, 
under the same point; the considerations, reflec- 
tions, affections and petitions we shall make in the 
second point and the resolutions we ought to make 
in the third. 

During the Meditation. 

I. It is not necessary to make in one and the 
same meditation many considerations, nor to per- 
form all the acts noted down in the Method; and 
when profitably occupied in making some consid- 
xxxviii 






Instructions for Meditation, xxxix 

eration, or in producing some holy affection, such 
as regret for our sins, the love of God, etc., we 
must not quit it under pretext of passing on to any- 
other. 

Nevertheless, the part whereon we should dwell 
longest are the affections, petitions and resolutions, 
which are the main thing in meditation. 

2. Besides the affections noted above, we may in 
the course of the meditation elicit others, such as 
fear of the judgment of God, hope in His mercy, 
obedience to His law, zeal for His glory, love of 
our neighbor and compassion for his miseries 
spiritual and temporal, contempt of creatures and 
of ourselves, condemnation of the false maxims of 
the world, protestation that we wish to believe with 
all our heart the truths on which we meditate, etc. 

We should endeavor to draw out the affections 
or make the petitions and resolutions only in the 
order prescribed in the Method; but should we find 
ourselves drawn to make them from the outset or 
elsewhere than in the parts indicated, it is well to 
follow such attraction without delay. 

If we feel ourselves attracted to some other 
method of prayer, we should submit it to our di- 
rector and follow his advice. 

3. Though distractions, dryness and even tempta- 
tions come to us during meditation, we should not 
be discouraged or leave it off, but should persevere 
in it, steadily driving away distractions, generously 
resisting temptations and enduring with patience all 
weariness and aridity. 

Besides the petitions we make for our own neces- 
sities, it is well, at the end of the meditation, to 
pray for the needs of the Church, for our relatives, 
friends, etc. 



xl Prayer Before Meditation. 

After the Meditation. 

i. We must take care to keep up during the day 
the feelings we had during meditation and not to 
lose them by applying ourselves at once with too 
much ardor and eagerness to the business or em- 
ployments of our state of life. 

2. It is well to write down sometimes what has 
touched us most during meditation and the resolu- 
tions we have made, particularly during retreats 
and when our director thinks it expedient; and it 
will be useful to read again and again, from time to 
time, what we have written. 

3. Finally, we should try, during the day, to recall 
to mind the good resolutions we have made and 
watch for opportunities to put them in practice. 



Preparatory Prayer before Meditation. 

My God, my Creator, my last end and my all, I 
firmly believe that Thou art here present, that I am 
wholly in Thee, and Thou in me; that Thine eyes 
are fixed on me as though there were only myself 
in the world for Thee to think of. Convinced of 
this, I adore Thee, O my God, with the most pro- 
found veneration whereof I am capable, uniting my 
adoration with that which Thou dost receive from 
Thine angels and Thy saints in heaven and on 
earth. 

I offer to Thee this meditation, O my God. I 
wish to make it for Thy glory and the salvation of 
my soul. 

I renounce all the distractions I may have during 



Prayer Before Meditation. xli 

it, whether proceeding from the instability of my 
mind or from the artifices of the enemy of my 
salvation. 

Adorable Trinity, Father, Son and Holy Ghost, I 
consecrate to You my memory, my understanding 
and my will. Vouchsafe to grant me the attention, 
enlightenment and affections needed to profit by this 
meditation. 

It is from Thee, kind Savior, that I expect such 
help and favors : " Teach us to pray, O Lord." 
Dispose my mind and heart to learn what Thou 
wouldst have me do and to carry it out. Teach me 
what I ought to ask from Thee and how to ask it. 
Without Thee, all my efforts are in vain. 

Blessed Virgin, Mother of my God, my holy 
Guardian Angel, my holy Patron and all the Saints 
who are now enjoying God in heaven, obtain for me 
the grace to begin this meditation well and to end it 
with the fruit God intends me to obtain from it. 



MEDITATIONS 
ON THE GOSPELS FOR THE YEAR. 



Œbe affrst SunDas in BDvent. 

The Last Judgment. 

Point I. — Let us consider the preparations 
for this mighty event. The whole world will 
stand aghast at the signs which will appear in 
the heavens and on earth. The universe will be 
reduced to ashes. The angels will summon all 
mankind before the tribunal of the Supreme 
Judge. All men will rise again; they will be 
parted asunder by order of this Judge, Who will 
descend from heaven resplendent in majesty and 
full of the wrath and indignation reserved for 
the final ruin of impenitent sinners. Let us not 
be of their number ; and, if we have ever be- 
longed to it, let us appease His anger — let us 
do penance. 

Point II. — Let us consider the judgment it- 
self. Jesus Christ, as Redeemer, will upbraid 
the reprobate with the abuse of His graces. As 
Judge, He will make manifest their sins ; He 
will condemn them publicly. As Sovereign, He 
will assign their punishment. Let us make a 



2 First Week in Advent. 

holy use of God's graces, and we shall not dread 
His reproaches. Let us make expiation for our 
sins, and they will be made known at the judg- 
ment for our glory alone. Let us secure the 
love of this Sovereign Lord by a sincere con- 
trition, and we shall be shielded from His justice. 
Point III. — Let us consider the carrying out 
of this judgment. The just, covered with glory 
and full of happiness, will rise to heaven with 
the Savior. The wicked, overwhelmed with 
shame and full of despair, will be hurled down to 
hell ; and then the two eternities — the happy and 
the miserable — will begin. Let us ponder these 
eternities; let us dread the day of judgment, 
that will decide which eternity is to be our own. 



On the Sentence in favor of the Just. 

" Come, ye blessed of My Father, possess ye the 
kingdom" (St. Matt. xxv. 34). 

Point I. — " Come," from the labor, persecu- 
tions and miseries of life, to eternal rest, reward 
and happiness. Come to Me, Whom you have 
followed, for Whom you have longed, Whom 
you have loved. Come to your God, Who is 
your last end and your supreme good. To de- 
serve to hear such welcome, language, we must 
follow our Lord, must work and suffer for Him, 
must yearn to see Him and refer to Him, as to 
our end, all the actions of our life. 



First Week in Advent, 3 

Point IL— "Ye blessed of My Father." 

" Blessed " in time by the choice which God has 
made of them through His love and His graces ; 
" blessed " at the judgment day by the praises 
which He will bestow upon them ; " blessed " 
for all eternity. Such blessing shelters them 
from all kinds of ill. It loads them with bene- 
fits and makes these their own for evermore. 
Let us thank God for having through His mercy 
begun to pour upon us His blessings and for 
having given us the hope that we shall be for 
ever " blessed " in paradise. 

Point III. — " Possess ye the kingdom ; " 
that is to say, all kinds of blessings ; for royalty 
implies sovereign power, glory, riches, fulness of 
God. A king has whatever he desires. "Pre- 
pared for you from the foundation of the 
world; " in order that they may know the good- 
ness of God, Who thought of them and prepared 
for them a kingdom whereof they will never lose 
possession, since it was made for them ; and that 
their glory may be greater, to them He will give 
this kingdom as fruit of their merits and good 
works, which He will extol before all. Is there 
any difficulty in the service of God that should 
not be gladly overcome to obtain this kingdom? 



4 First Week in Advent. 

On the Sentence pronounced against the 
Wicked. 

" Depart from Me, ye cursed, into everlasting 
fire" (St. Matt. xxv. 41). 

Point I. — " Depart from Me." Our Lord 
will. reject sinners; He will drive them from His 
presence, from His heart and, were it possible, 
from His thoughts. They have rejected Him, 
and He will be avenged. He will shut them 
out from His paradise and from the possession 
of their God. All the ties which once bound 
them to Him must be broken, and suffer they 
must in such estrangement a violence, a misery, 
a despair that will never end, and which make 
up the real hell. Let us cling to our Lord 
throughout life, and He will not reject us at the 
judgment. 

Point II. — " Ye cursed." The wicked will 
be cursed by God in their body, in their soul and 
in the powers of both : a malediction that includes 
alienation from the love of God, execration, 
aversion; the deprivation of all blessings, save 
that of existence; a deluge of ills, which will 
overwhelm them ; a relentlessness on the part of 
God, Who will never be appeased, and Who will 
never foster any feeling of kindness for them. 
The wicked have by their disorders drawn down 
on themselves this curse; let us not follow their 
example. 

Point III. — ."Into everlasting fire, which 



First Week in Advent, 5 

was prepared for the devil and his angels." Into 
fire — the most horrible of all torments; a fire 
that will scorch body and soul; a fire which can 
never be extinguished. It is eternal; a fire in 
which the devils burn and, in burning, are the 
executioners of divine justice and tormentors of 
the damned. To manifest the justice of His 
sentence, this angered Judge will make known 
the sins that oblige Him to pronounce it. " He 
who is not awakened by such thunder-claps," 
says St. Augustine, " is not asleep, he is dead." 



The Sinner Arraigned at the Judgment 
Seat. 

Point I. — By his own faith, which he has 
betrayed and dishonored in giving himself up to 
sin and to a sensual and worldly life, or which 
he may have renounced to abandon himself to 
his caprices and impiety. Let us, following the 
light of faith, listen to the voice of God, if we 
would not suffer reproach at the judgment day- 

Point II. — By his own reason. By his own 
reason will the sinner be convinced that he has 
not listened to it, has availed himself of it only 
to excuse and justify his passions and to hide 
the backslidings it reproached him with. Reason 
condemns our irregular appetites and imposes 
silence on our passions : let us, without deceiving 
ourselves, listen to it now, lest it rise up against 
us at the day of judgment. 



6 First Week in Advent, 

Point III. — By his own confession. The 

sinner, at the judgment, seeing his faults, no 
longer in a confused way, but as they really are 
and as God will make them known to him, tak- 
ing in his whole life at a glance, even as if he 
had lived but a single moment, will condemn 
himself : " Truly have I sinned . . . and 
have acted thus/' He will give himself up to 
despair and will entreat all creatures to hide 
him from the wrath of God : " Hide us . . . 
from the wrath of the Lamb" (Apoc. vi. 16). 
Blind that I am, shall I wait for the judgment 
of God before I condemn my wickedness? No, 
Lord; I will so judge and treat myself hence- 
forth with severity, that I may escape from the 
rigor of Thy judgments. 



On the Necessity of a General Judgment. 

Point I. — " We must all be manifested before 
the judgment seat of Christ; " so says St. Paul 
(2 Cor. v. 10). First, for the glory of God. 
The world, seeing the wicked prosper and the 
just forgotten and in suffering, murmurs against 
God ; but God Himself has foretold it all : " The 
world shall rejoice: and you shall be made sor- 
rowful" (St. John xvi. 20). He allows all 
this for valid reasons, and at the General Judg- 
ment He will make manifest the truth of His 
word, the wisdom of His conduct and the faith- 






First Week in Advent. 7 

fulness of His promises, by the justice He will 
render to all : " The Lord shall be known when 
He executeth judgments" (Ps. ix. 17). Let us 
bow down before His designs and despise the 
judgment of the world. 

Point II. — For the confusion of sinners. 
These make just souls suffer by their scoffings, 
their stratagems and their influence ; they tri- 
umph in their hypocrisy, their imposture and 
their secret profligacy; nay, they glory, may be, 
in their debaucheries; but, at the judgment, the 
whole universe will know the rendings of their 
conscience and will deride their boasted triumph, 
on seeing them condemned to eternal torments. 
Let us spare no effort in order to escape a con- 
fusion so deadly. 

Point III. — For the consolation of the just. 
They were often unknown, despised, persecuted 
and afflicted in this life; but then they will be 
replenished with the blessings of the Lord ; they 
will be the object of veneration to the angels and 
of the esteem of all men, nay, even of the repro- 
bate, who will render homage to their virtues. 
Let us sacrifice everything so as to merit so great 
a happiness. 



3frtoa£. 

" The kingdom of heaven is at hand" (St. 
Matt. iii. 2). 

Point I. — We are not penetrated with fear of 
the judgment, because we only think of it as 



8 First Week in Advent, 

something afar. Yet, may it be said, this judg- 
ment is at hand, because we are only removed 
from it by a short space of time, which must 
soon pass away, which will seem to us very short, 
when it is sped by, and which really is short in- 
deed compared with an eternity of happiness or 
of misery that will follow it. However distant 
the last day may be, let us convince ourselves of 
the shortness of the time which separates us 
from it: "The time is short" (i Cor. vii. 29). 
Let us employ time, not to reassure ourselves 
against the rigor of the judgment, but to pre- 
pare to meet it. 

Point II. — - The last judgment is, in some 
measure, as near us as the hour of our death, 
since, at the instant of death, this judgment 
with all its horrors begins to be verified as re- 
gards each one of us. The sun, moon and stars 
disappear from our sight ; the universe is for us 
as truly destroyed as if it had been consumed 
by fire. Then shall we appear before the Su- 
preme Judge of the living and the dead ; shall re- 
ceive from His mouth the sentence which will 
decide irrevocably our fate for all eternity; then 
shall begin that Great Day which is the last, 
since it will never have an end. Let us no 
longer consider this day as far off ; let us employ 
the short time remaining to us in going over our 
years in the bitterness of our soul and in pro- 
pitiating our Judge by sincere penitence. 

Point III. — Not only is the judgment of 
God near, but at any moment it may overtake 



First Week in Advent. g 

us and will surprise us in reality, if we be not 
watchful. The Son of Man will come at the 
moment when we least expect it : " at what 
Jiour you think not " (St. Luke xii. 40). Happy 
is he who shall not be surprised in an unfit state. 
Let us fear this last day, let us watch, let us 
always be ready. 



Saturday. 

On the Predestination of the Blessed 
Virgin. 

Point I. — From all eternity God chose Mary 
to be His Mother, destining her by such choice 
for the highest dignity which ever can be. All 
that is greatest in heaven and on earth is as 
nothing compared to this eminence. Mary is to 
be the Queen of men and angels and the Media- 
trix of intercession between God and men. Let 
us thank God for this exaltation of our kind 
Mother, because it is for love of us that He has 
raised her so high. 

Point II. — God predestined Mary for the 
most perfect holiness that can be conceived. 
Never was there to be in her either sin or im- 
perfection; her justifying grace was to surpass 
that of all men and angels ; she was to possess 
all virtues in the highest degree. There never 
has been, never will there be anything like her 
actual graces and the merits which she was to 
acquire together with these graces. Let us beg 



io Second Sunday in Advent. 

of God some communication of this holiness ; let 
us strive diligently to acquire it. 

Point III. — God predestined Mary for the 
highest glory which any mere creature will 
ever possess in heaven. All that is not God 
will be below Mary. Let us congratulate her 
on so much greatness. Let us labor to deserve 
her sheltering care. 



Zhe Second SunoaE in Bovent 

"Prepare ye the zvay of the Lord" (St. Matt. 
iii. 3). 

Point I. — God expended four thousand years 
in preparing the world to receive Jesus Christ. 
He adopted a particular people for His coming. 
He gave them a law and special ceremonial. 
He sent prophets to instruct them and trace out 
for them how to qualify themselves to receive 
their Deliverer. A mystery such as that of the 
Incarnation of a God demands precautions so 
manifold. Let us marvel at the grandeur of this 
mystery: let us adore and thank the wisdom of 
God, which has brought it home to us. 

Point II. — Jesus Christ ought to be born 
anew in our hearts : His spirit should come to 
quicken us, to direct our feelings and our con- 
duct, to purify and sanctify our souls. Do not 
advantages so great deserve that we should pre- 
pare ourselves to receive Him? Let us address 
ourselves to this Savior-God by frequent lift- 



Second Week in Advent, 11 

ing up of the heart towards Him; let us say to 
Him with His beloved disciple : " Come, Lord 
Jesus" (Apoc. xxii. 20). Come, Lord Jesus, 
by the abundance of Thy grace; come to be 
born afresh in my heart. 

Point III. — The Church wishes her children 
to prepare themselves for the coming of the 
Messias, and she devotes the time of Advent to 
this intent. Let us lend a hand to her purposes, 
knowing well that we shall not profit by the 
coming of our Savior, if we make not ourselves 
ready to receive Him. The Jews did not profit 
by it, because, notwithstanding God's solicitude 
in their behalf, they prepared not themselves for 
His coming. We shall not receive the graces 
Jesus Christ comes to bring into the world, if we 
labor not to make ourselves worthy of them in 
accordance with the sentiments which the Church 
inspires. 



"Prepare ye the way of the Lord" (St. Matt. 
iii. 3). 

Point I. — The first disposition we should 
have in order to make ourselves fit to receive 
Jesus Christ is to conceive true desires that He 
should come into our souls. Daniel was heard 
because he was a "man of desires" (Daniel x. 
2). All the patriarchs longed even as he did for 
the coming of the Messias. We should our- 
selves long for it, that is, we should wish the 



12 Second Week in Advent. 

spirit of Jesus Christ to arouse us, to guide our 
feelings and our conduct, deliver us from sin, 
sanctify our souls and save us. Let us say 
then with the just under the old law: "Come, 
Lord, delay no longer." 

Point II. — These desires should be earnest. 
Is it possible to be too eager for such great bless- 
ings ? If we only feebly wish for them, it shows 
we value them but little and hence are unworthy 
of them. Let us think of the benefits which the 
coming of the Messias ought to procure for us 
— namely, deliverance from hell and recovery of 
the right to our heavenly inheritance — and our 
desires will revive and become more earnest. 

Point III. — Our desires should be gener- 
ous: that is, strong enough to determine us to 
do a certain violence to ourselves and to take 
such amount of trouble as the coming of the 
Messias exacts from us. We wish, possibly, 
that Jesus Christ should come into our souls ; but 
we would fain He should cost us naught : that is 
but a feeble desire, nay rather, a fancied desire. 
Let us resolve to make all needful sacrifices and 
adopt suitable practices ; let us beseech from God 
the strength we need for this : but let us implore 
it with a sincere, earnest and whole-hearted de- 
sire. 



Second Week in Advent. 13 

"Prepare ye the way of the Lord" (St. Matt. 
iii. 3). 

Point I. — The Church prepares her children 
for the coming of Jesus Christ through the word 
of God. It is in this view that she multiplies her 
instructions during Advent. Let us go punc- 
tually to listen to them; it is our mother who 
speaks, can we refuse to hear her? If we have 
not the opportunity of hearing the word of God, 
let us make up for it by reading pious books 
and by bearing in mind the truths of salvation. 

Point II. — Prayer is another means the 
Church employs to prepare us to receive Jesus 
Christ. She prolongs the divine office during 
Advent. Let us unite with the Church and 
recommend ourselves to her prayers during this 
holy season; let us address one of these prayers 
to God each day, to entreat Him to dispose us 
Himself to receive His graces. 

Point III. — Finally, the Church prepares her 
children by penance: she puts on the color of 
mourning, withholds the canticles of joy and sus- 
pends the solemn celebration of marriage. 
Formerly she enjoined continuous fasting, and 
at the present day many religious orders still 
practice such fasting and abstinence. Let us 
have recourse to penance, let us not refuse at 
least to practice some mortifications ; let us see 
which are suitable to our condition and perform 
them with good heart. 



14 Second Week in Advent. 

St. John came to preach the Baptism of 
Penance. 

Point I. — The repentance St. John preached 
in order to prepare the world for the coming of 
Jesus Christ, and to which the Church invites us 
in a special manner, consists first in ceasing from 
and in abhorring sin. Can Jesus Christ come 
into a heart attached to sin ? Can we say we are 
penitent if we go on sinning? Let us abstain 
from every forbidden pleasure, let us be recon- 
ciled to our enemies, and let vis restore what we 
are unjustly retaining. 

Point II. — To be penitent, it suffices not to 
renounce certain sins, we must give up all. We 
are willing, perhaps, to make some sacrifice cost- 
ing little, but is there no other from which we 
shrink? There is some favorite sin — that into 
which we so often fall, and have fallen for so 
long a time ; the sin we try to excuse, which our 
conscience condemns, but which we ourselves do 
not like to condemn. We must now renounce 
it entirely and take measures not to relapse into 
it, measures we must carry out in practice. 

Point III. — Not only must we renounce sin, 
but the very occasion thereof. Sin we detest 
not and do not renounce, so long as we are fond 
of what leads to it. We must withdraw from 
companionship that involves us in dissipation ; 
must snap those ties that hold us fast bound; 
break off from that connection which is ruining 



Second Week in Advent. 15 

us ; cease from entering such a house ; avoid that 
person and, in short, fly from all occasion of sin. 



St. John came to preach the Baptism of 
Penance. 

Point I. — To be penitent, it is not enough to 
cease from offending God: we must hold a sin- 
cere regret and true sorrow for having offended 
God. The tears of penance and grievings of the 
heart wash the soul and cleanse it from sin. 
Do our sins really afflict us? Do we not abide 
in a state of sin with as much calm of mind as 
if we were in grace with God? If we be in such 
a pitiable condition, let us humble ourselves and 
abandon it. 

Point II. — In order to get true regret for our 
sins, we must implore it from God: such regret 
cannot be obtained without grace ; and grace is, 
in general, only vouchsafed to prayer. Let us 
often say to God: Lord, touch my soul, that I 
may feel the misfortune I have had in offending 
Thee, and that I may be earnestly grieved for 
having so done. Let us practice some good 
works ; let us recur to the holy sacrifice of the 
Mass, to mortification and alms-giving, so as to 
obtain a fitting hatred of sin. 

Point III. — To have such regret for sin, it 
s is not enough to entreat it from God: we must 



i6 Second Week in Advent. 

ponder over the grievousness of sin and its con- 
sequences. Were I convinced that by commit- 
ting a fault I might lose one of my eyes or incur 
the disgrace of some prince, I should hold in 
dread such fault, should think of it with horror 
and should take all care to avoid it. Is it not a 
far greater evil to lose my soul and to incur the 
hatred of God, as I do by sinning? Let us 
often be mindful of this and reflect on it seri- 
ously: for by such reflections, grace aiding, we 
shall conceive due regret for sin. 



On the Penance which St. John preaches. 

Point I. — St. John preaches penance, and af- 
fords example of it. Since his preaching heaven 
is taken by violence. We must renounce the 
world and its pleasures, bear our cross, conquer 
our inclinations, resist our passions, love our 
enemies and hate and persecute ourselves. This 
is the narrow way of the Gospel, the way strewn 
with thorns and stones that leads to heaven. 
Do we keep to it ? Are we not following an 
opposite path? 

Point II. — It is urgent to walk in this way. 
Sinners we are and must do penance ; Christians 
we are and must follow Jesus Christ; we are 
made for heaven and must merit it by such 
hardships. Does it not seem to us that these 
reasons are meant for others, and not for us? 



Second Week in Advent. ij 

Point III. — This way is rough only at the 
outset, when we are deliberating whether we will 
follow it or not. So soon as we walk in it with 
fervor, it becomes smooth and pleasant. The 
virtue which we practice, interior grace, the hope 
of reaching an end infinitely lovely sweetens suf- 
fering and deprives penance of harshness. The 
saints were full of joy, treading a path which 
to us seems uninviting. If we walk in the track 
of the saints and of the Saint of saints, Jesus 
Christ, we shall experience the joy which caused 
them to live contentedly. 



Saturday. 

On the Sacrament of Penance. 

Point I. — We relapse into our faults, and 
the same sins come back in all our confessions, 
because we examine only their sources and do 
not strive to remove them from us. We accuse 
ourselves of distractions in prayer, of words 
against charity, of falsehoods and of little acts 
of sensuality, and we try not to check the lack 
of devotion, secret aversions, the spirit of pride 
and the ill-regulated love of ourselves, which are 
the originating causes of our faults. We lop 
off the twigs and the branches, while leaving the 
trunk and the roots. Ought we to be surprised 
if the same things are ever repeating themselves ? 

Point II. — We relapse into our faults, be- 
cause before confession we do not consider 



1 8 Third Sunday in Advent. 

enough their grievousness or their conse- 
quences. Did we think seriously of the hideous- 
ness of our sins, of the insult we offer to God 
and of the evils we draw down upon ourselves, 
we should not hark back to them so readily. If 
I knew that by relapsing into these faults I 
might contract a dangerous illness, lose one of 
my eyes, or incur the anger and reproaches of 
some monarch, I should not fall into them anew. 
Yet these evils are as nothing in comparison with 
those to which I expose myself. 

Point III. — We relapse into our faults, be- 
cause we have not the necessary contrition, nor 
the firm purpose we should have. Should we 
not blush to break our word to a man whom we 
look up to and to whom we have been sincerely 
reconciled? We should be afraid to break 
it and therefore should not break it. Let us pay 
the like respect to God, our Sovereign, our Judge 
and Father. 



Zbitb SunDas in B&vent, 
On the Uncertainty of the State we are in. 

Point I. — Let us ask the question which the 
Jews put to St. John: " Who art Thou?" and 
think what we are. It is uncertain if we are 
in a state of grace or of sin : no one can be quite 
sure. If we are in a state of grace, we do not 
know whether we shall persevere. In short, we 
know not what will be our lot for eternity, 
whether happy or miserable. There is no state, 



Third Week in Advent. 19 

no virtue, no holiness, even, which can put an 
end to such uncertainty. Let us humble our- 
selves in fear, adoring the dispositions of God, 
Who wills that we should live in this uncertainty. 

Point II. — Everything conspires to keep up 
this uncertainty and this fear: the obstacles to 
our salvation which come from without, tempta- 
tions, examples, occasions; hindrances that 
proceed from ourselves, our passions, our inclina- 
tions, our habits ; the mystery of our persever- 
ance and our predestination. These are power- 
ful motives to check presumption and to excite 
vigilance. 

Point III. — In order to reassure ourselves 
amid such uncertainty, we should, in our fear, 
(1) fly from what may cause our ruin; (2) re- 
sist our domestic enemies; (3) hope in the good- 
ness and mercy of a God Who died for our sal- 
vation; (4) ask day by day for the grace of 
perseverance. 



On the Decision of our Fate. 

Point I. — We shall know it in the very in- 
stant of our death. That moment will end all 
our Uncertainty. If the tree fall to the south, 
it will remain there for ever, says the Holy 
Spirit. If it fall to the north, it will not rise 
again. See here our condition; for ever on a 
throne, or for ever in fetters; for ever happy 
in heaven, or for ever miserable in flames. Ter- 



20 Third Week in Advent. 

rible moment, on which depends Eternity ! Who 
will not dread it? 

Point II. — If we would know what will be 
our fate after death, we may know it now. In 
order to know which way the tree will fall when 
it is cut down, we have only to notice towards 
which side it leans. Never will it fall to the 
south if it lean towards the north. If our in- 
clinations, our wishes, our thoughts and our ac- 
tions lead us heavenward, assuredly we shall go 
there; if they all lean towards hell, we shall fall 
into it. If we think it will be otherwise, we 
deceive ourselves. 

Point III. — For our consolation, we are able 
to alter our state. A tree cannot change its 
position after it has grown old; but, with the 
help of grace, and by doing some violence to 
ourselves, we can change both our inclinations 
and our habits. We must, however, do this as 
soon as may be, for in course of time they be- 
come stronger, and at death act powerfully for 
good or for ill. 



On the Presence of God. 

" There hath stood One in the midst of you, 
Whom you know not" (St. John i. 26). 

Point I. — God is present with us everywhere, 
by His essence; by the Divine Persons, and by 
His infinite perfections. He is without and 



Third Week in Advent. 21 

within us. We need not go to heaven in order 
to find Him; not only is the Kingdom of God 
within us, but God Himself. Let us quicken our 
faith in this presence, let us yield Him the re- 
spect we owe Him and live with devoutness and 
trustfulness; let us speak to Him oftentimes and 
beg of Him help in our difficulties, consolation in 
our afflictions and enlightenment in our doubts. 

Point II. — God is present with us by His 
knowledge. He sees everything, He knows 
everything and He scrutinizes all our actions, 
wishes, and thoughts. The frequent thought of 
this presence will sanctify us ; it will withdraw 
us from the evil which God must punish as 
Judge ; it will lead us to the good which He will 
reward as Sovereign. 

Point III. — God is present with us by His 
power and His action. He acts everywhere 
and with all creatures ; He preserves us, and He 
works in us and with us ; He operates in our 
body and mind, naturally and supernaturally. 
He governs and He guides us. Let us thank 
Him for such abiding care, and let us strive to 
act aright. When we do this, God co-operates 
with complacency. Let us fly from every wrong- 
doing, in which God only co-operates with 
sorrow. 



2.2. Third Week in Advent, 

On the Words: " Who art Thou?" (St. John 
i. 19). 

Point I. — With regard to the body, we are a 
little clay fashioned into some form originating 
from nothing, and destined for decay. See then 
one half of what we are. Where was our body 
during the centuries that are sped? What could 
be more lowly than its origin, its birth and its 
infirmities of childhood? Were it made of a 
noble and royal blood, such advantage would not 
be derived from ourselves, nor should we the less 
resemble the animals in the pitiableness of our 
birth : " None of the kings had any other be- 
ginning of birth" (Wisdom vii. 5). Let us 
humble ourselves and leave to God the glory of 
His blessings. 

Point IL— The actual miseries of our body 
should no less humble us. Despite all the care 
we may bestow upon it, it is ever the abode of 
decay and a mass of guilty flesh which ought to 
confound us by its brutish inclinations, a flesh 
liable to all kinds of illness and infirmities, which 
is fain to have recourse to the produce of the 
earth and the skins of beasts to keep it unharmed 
from the cold and heat. What folly to take 
glory in a body so despicable, or in the raiment 
which covers it ! It is as though a man should 
boast of a plaster which he needs to hide an ulcer 
on his face. 

Point III. — What will this body become after 



Third Week in Advent. 23 

all? Worn out by toil or enfeebled by idleness, 
and exhausted with old age, it will become a re- 
pulsive corpse, an infectious mass of decay, the 
food of worms, and in the end useless dust: 
" Dust thou art, and unto dust thou shalt re- 
turn" (Gen. iii. 19). Let us treat our body as 
a slave and deem it now a matter of confusion 
for us, lest it cause our confusion for eternity. 



On the Words: " Who art Thou?" (St. John 
i. 19). 

Point I. — Our soul is the noblest part of our 
being. We have received it with all its faculties 
from God, as well as the body with its senses. 
A quick wit, a well-balanced judgment, and the 
extent of our knowledge, are proofs of the boun- 
tiful liberality of the Creator. In what then can 
we glory? "Where is thy glory?" says Holy 
Writ. We should use our talents for the glory 
of God and not be so unjust as to attribute any 
glory to ourselves. 

Point II. — Whatever knowledge we may have 
acquired, our minds are, nevertheless, very 
limited. We are involved in error as to many 
things, and are in ignorance of a still greater 
number. Mistakes we make every day, and the 
greatest minds often fall into most serious er- 
rors. Very little light have we, if we imagine 
we have a great deal. 



24 Third Week in Advent. 

Point III. — What ought to humble us still 
more is the waywardness of our will, which takes 
no delight in virtue, resists the light of reason 
and of grace, inclines us very frequently to evil 
and makes us so often fall into sin. We should 
blush at these humiliations, and still more be- 
cause such manifold humiliations suffice not to 
lower our pride. 



On the Words: " Who art Thou?" (St. John 
i. 19). 

Point I. — By the grace of God we are Chris- 
tians, children of God, brothers of Jesus Christ, 
and joint-heirs with Him, destined to reign with 
Him in the kingdom of heaven for all eternity. 
What glorious privileges ! Are our thoughts 
suited to our high destiny? We deceive and de- 
grade ourselves, if, becoming unmindful of these 
great advantages, we boast of other things. 

Point II. — By baptism, our bodies have be- 
come members of Jesus Christ, temples of the 
Holy Spirit and sanctuaries of the Divinity. 
Woe to us if by sin we defile them ! 

Point III. — Our soul is the conquest of 
Jesus Christ. By His grace it has become the 
friend, sister and even spouse of God. By the 
help of grace our soul is enabled to triumph over 
all the powers of hell, to rise to the knowledge 
and enjoyment of God and secure supreme and 
eternal happiness. Let us thank God for such in- 



Third Week in Advent. 25 

estimable favors; let us carefully profit by them 
and pray for the many Christians who surrender 
themselves to the devil and to eternal misery, for 
the baubles of this world. 



Saturday. 

On True Devotion to the Blessed Virgin. 

Point I. — To be truly devout to the Mother 
of God, we must fly from every kind of sin. 
How can she love a soul which has within it a 
deformity so horrible as sin, the malice whereof 
is boundless? What fondness can she cherish 
for a creature rebellious and disobedient to her 
Son and who is His declared enemy? She is 
the Queen of saints and loves only saints, or 
sinners who wish to become saints and who have 
recourse to her protection and intercession. 

Point II. — To be truly devout to her, we 
must render to her every day some particular 
worship. " Who zuatcheth at my gates daily." 
This exactness is a token of the esteem, respect, 
love and trusting confidence we have for her. 
Happy they who accomplish this duty! 

Point III. — In order to be truly devout to 
our Lady, we must imitate her: must study and 
meditate on her actions, virtues and conduct and, 
when opportunity offers, must act as she did, 
that is, as she in our place would have done. 
What beautiful examples we find for every vir- 
tue in this heavenly model ! 



26 Fourth Sunday in Advent. 

ffouttb SunDag in BDvent. 

St. John hears in prison of the Works of 
Christ. 

Point I. — St. John was just, holy, the friend 
of God and His precursor ; he is, nevertheless, 
in prison and loaded with chains for having done 
his duty and asserted the truth. It is the lot 
of good men to be persecuted. God wishes to 
purify them and to make manifest their virtues 
in order to augment their merits. We should 
rejoice if we are ill-treated while acting for God, 
since that is the portion of the saints. 

Point II. — St. John is consoled in prison 
through hearing of the actions and miracles of 
the Savior. We have a still more solid con- 
solation in the example of our Lord persecuted, 
suffering and dying for us. Shall we dare to 
complain ? Are we more innocent than He was ? 

Point III. — St. John, when persecuted, neg- 
lects not his duty. He instructs his disciples, 
sends them to our Lord, and fulfils his mission 
of precursor. If we happen to be blamed or 
maltreated, we break our good resolutions, and 
we give up everything. Should we not fear to 
act for interest, human respect and self-love, 
rather than for God. 



Fourth Week in Advent. 2.7 

" Go and relate to John what you have heard and 
seen" (St. Matt. xi. 4). 

Point I. — St. John asked Jesus Christ if He 
were the Messias, and our Lord replies by His 
works. This is the true way of showing what 
we are, and of knowing it ourselves. Words, 
dress and social standing may deceive ; acts and 
behavior never deceive. Am I able to say that 
my conduct and my actions betoken a Christian, 
a religious, a saint? 

Point II. — Works are also an effectual 
means of leading others to virtue. Nothing 
is stronger than a good example; it shows that 
it is possible to act aright; it points out the 
manner of doing so, and causes confusion to 
those who act otherwise. We are all capable of 
preaching in -this wise. 

Point III. — Works have furthermore a won- 
derful power to lead others into evil : they teach 
vice to those who know it not ; they disparage 
virtue, and encourage others in their licentious- 
ness. There is no more violent temptation than 
that afforded by example. Let us not tempt 
others by giving them bad example, nor follow 
any such if set before us. 



28 Fourth Week in Advent. 

" Blessed is he whosoever shall not be scanda- 
lized in Me!" (St. Matt. xi. 6). 

Point I. — The maxims of the Gospel are to 
some people loathsome. We have to renounce 
the world and ourselves, carry our cross, aspire 
after blessings which belong to the future and 
die, in order to deserve and possess them. 
"This saying is hard" (St. John vi. 61). 
Jesus Christ is God. His maxims are true, salu- 
tary and holy. These maxims we should follow 
and endeavor to practice them obediently and 
joyfully. 

Point II. — The example set by our Savior 
seems to repel men. Extreme poverty, a humil- 
ity self-effacing and continual mortification, ap- 
pear hard indeed to men who are self-worship- 
ers, vain and sensual. Our Savior is God, and 
He cannot be mistaken in the choice He has 
made for Himself. We should be deceiving our- 
selves even as the world does, were we to choose 
the contrary to what Jesus Christ has chosen. 

Point III. — Our Savior's Cross and His 
ignominious Death are the great subject of scan- 
dal to Jews and Gentiles alike. When we under- 
stand that this cross and death were necessary 
for the salvation of the world and that they have 
been the source of an infinite number of benefits, 
they become our glory and our consolation. 
This cross, however, scandalizes us when it pro- 
claims that it behooves us to suffer if we would 



Fourth Week in Advent. 29 

follow Jesus Christ crucified. Let us dispel this 
scandal and suffer, if need be, with patience, 
resignation and joy. 



" To the poor the Gospel is preached " 
(St. Luke vii. 22). 

Point I. — Jesus Christ teaches us by His ex- 
ample the zeal which should animate us for the 
salvation of the poor. The rich often have the 
bread of the Word in abundance, while the poor 
are perishing for want of this food. Alas ! they 
are deprived alike of spiritual and temporal help. 
Can we then remain insensible to their sore need 
and refuse them the help which is so much to 
the glory of God, so pleasing to Jesus Christ and 
so easy to us all? 

Point II. — It is consoling to work for the 
salvation of the poor. They have generally more 
inducements to sin and fewer to virtue. When 
bestowing on them temporal help, advice can be 
given with greater freedom and they receive it 
with more docility. Let the poor then rejoice 
in their condition, and let the ministers of the 
Lord reanimate their zeal that they may gather 
in so rich and so easy a harvest in taking care of 
the poor. 

Point III. — The spiritual services rendered 
to the poor are generally more meritorious: 
charity is purer, the artifices of self-love are less 



30 Fourth Week in Advent. 

to be feared, faith alone quickens and sustains. 
The gain is greater, and the risk is less. How 
many services rendered to the great and the rich 
will receive no other reward than applause and 
reputation ! If only we were to consult our own 
true advantage, we should exert ourselves more 
willingly for the poor. 



On Poverty of Spirit. 

Point I. — Not only does Jesus Christ preach 
the Gospel to the poor; but He teaches poverty 
of spirit to all His followers. It causes the poor 
to live in resignation, patience and assured con- 
fidence ; it obliges the rich to detach their hearts 
from the goods of earth and to moderate and 
keep in check the desire of hoarding : " those that 
buy as those that possess not " ( i Cor. vii. 30) . 
Let us probe our heart and purify it from all 
attachment to the things of earth if we would 
have Jesus Christ to acknowledge us as His 
followers. 

Point II. — Poverty of spirit makes a Chris- 
tian who has wealth fear for his position, so dif- 
ferent from the example and from the maxims 
of Jesus Christ and so apt to foster the passions. 
Let us pity the lot of the rich and tremble for 
ourselves if we place our consolation in the goods 
of the world. 

Point III. — Poverty of spirit obliges a Chris- 



Fourth Week in Advent. 31 

tian to anticipate the danger of riches, to re- 
pair the abuse he has made of them, to retrench 
luxury and restrain vanity, to use his possessions 
in a manner agreeable to God, with gratitude and 
fear, and relieve the poor out of his superfluity. 
Have we so acted in the past? Are we anxious 
to do so in the future? We are Christians in 
name only if we practice not this virtue, which 
Jesus Christ has preached to us, as well by His 
words as by His example. 



On the Doubt of St. Joseph. 

Point I. — St. Joseph was just : he reverenced, 
honored and loved the Blessed Virgin; but, un- 
aware of what was taking place, he had a mis- 
giving with regard to the Queen of Virgins. 
Undergoing this trial, he showed prudence by 
concealing suspicions ; wisdom in seeking for a 
remedy; charity in suspending his judgment and 
treating his spouse with all tenderness. Let us 
practice the like virtues when we see, or fancy 
we see, something faulty in the conduct of others. 

Point II. — The Blessed Virgin, when suffer- 
ing from these painful suspicions, took refuge in 
humility, silence, trust in God and prayer. 
She suffered on this most trying occasion with- 
out complaint and without disclosing what would 
have justified her triumphantly; leaving all to 
the providence of her God and consoling herself 



32 Fourth Week In Advent, 

with Him in prayer. If, in order to prove us, 
this same Providence should allow us to be sus- 
pected or groundlessly accused, let us imitate our 
holy Mother. 

Point III. — God vindicated the Blessed 
Virgin gloriously and put an end to the grief 
of the just-minded Joseph by revealing to him 
the great mystery ; thereupon the esteem, friend- 
ship and complete confidence of this husband and 
wife became greater than ever. Let us make 
over to this kind Providence the care of our 
justification and of our peace, convinced that 
God will make known our innocence and clear 
away whatever might tarnish or sully it. 



Saturoas, or for Gbrtetmas jEve. 

On the Journey from Nazareth to 
Bethlehem. 

Point I. — The Blessed Virgin, feeling that 
the time of her delivery has come, leaves her 
home, her relatives and friends, deprives herself 
of the help she might expect from them and sets 
out in an inclement season; she performs the 
journey with much inconvenience and undergoes 
this, though not obliged to do so, in order to 
obey the edict of a proud and selfish monarch. 
She saw in everything the will of her God, 
Who had His particular designs on her and her 
Divine Son ; she adored them and cheerfully 
submitted herself to them. In imitation of her, 
let us obey God, accepting with a deep-seated 



Christmas Day. 33 

faith the injunctions of those who rule us as 
coming from Him. 

Point II. — Upon this journey Mary went 
with joy to accomplish the will of God; with 
patience under the hardships which the road, 
the season and her poverty caused her; with 
earnest desire soon to behold the Redeemer, her 
Son, in all her devout prayers and meditations. 
Let us conform our behavior to that of our holy 
Mother. 

Point III. — After the inconveniences of the 
journey and repeated repulses which these holy 
travelers met with near Bethlehem, they were 
driven to take shelter in a hole in the rock — 
a deserted stable. Such is the palace into which 
the Queen of the universe enters and in which 
the God of heaven and earth chooses to be born. 
Such contempt, rejection, poverty, humiliation 
and abandonment should teach us to endure sim- 
ilar destitution, should God subject us to it for 
the sake of His honor. 



Cbristmas 2>a$. 

Point I. — After having dwelt on the poverty, 

humiliation and sufferings of the Savior born 

in the stable, we should be convinced that He has 

placed Himself in this condition in order to be 

our Redeemer. He suffers to make expiation 

for my sins; He offers to His Father what He 

endures, to appease His anger; He longs to be 

able to suffer more for me and to die on the 
3 



34 Christmas Day. 

cross to complete the work of my redemption. 
Had some lowly person passed the night in the 
open air and endured the bitter cold for my sake, 
to deliver me from an illness — had he offered 
himself to spend his life in suchwise, I should 
love him, protect him, never forget him. What 
ought I not to do for my God, Who has done 
far more for me? 

Point II. — He has placed Himself in this 
state in order to instruct me in His capacity of 
Master; He teaches me what I should shrink 
from, and what I ought to follow. Poverty, 
humiliation, sufferings are the subject-matter of 
His lessons ; that is what the manger, the stable 
and the severity of the season convey to us. 
The Divine Master says to us, as formerly to a 
prophet : " Behold Me . . . and seekest thou 
great things?" (Jer. xlv. 5.) Look at what 
I am doing, and take shame at having profited 
so little by My lessons and by My example. 

Point III. — He has humbled Himself to this 
degree in order to win my love in His charac- 
ter as God. God is lovable everywhere ; but He 
appears more so in the manger than elsewhere: 
He takes my nature and makes Himself my 
brother; He is a little child, but without the im- 
perfections of that age; He is beautiful, win- 
ning, perfect; He is poor by choice, and, in this 
condition, He thinks of me, all He does is for 
me ! Can I help loving Him ? I ought to think 
of Him, speak of Him with fondness, gratify 
Him and never displease Him. 



Feast of St. Stephen. 35 

Œbe 3feast of St. Stepben. 

Point I. — St. Stephen, proto-martyr of Jesus 
Christ, has convinced men of three truths, which 
are the most difficult to believe in the Christian 
religion, by making clear three things. He has 
shown that it is necessary to believe in the Di- 
vinity of Jesus Christ crucified. He persuaded 
the Jews of this by His example, His miracles, 
His words. Let us thank God that we were 
born in this religion and brought up in this 
faith, which should be our happiness : " This is 
life everlasting: that they may know Thee the 
only true God, and Jesus Christ, whom Thou 
hast sent" (St. John xvii. 3). Let us show 
by our reverence and faithfulness in keeping 
His holy law that we acknowledge Him as our 
God. 

Point II. — St. Stephen has shown that it is 
possible to love our enemies. St. Stephen had 
his enemies also ; he suffered from them as much 
as it is possible to suffer; he knew their hatred, 
yet he did not avenge himself nor grow angered ; 
he loved them and prayed for them; he prayed 
kneeling, lifting up his voice ; he asked for par- 
don, grace, mercy for them, and obtained it. 
After such example what excuse can we find for 
cherishing aversion, bitterness and enmity against 
our brethren on account of trifles? 

Point III. — St. Stephen has shown it is pos- 
sible to die, and that with joy, for the sake of 
God. His joy in dying was caused by the sight 
of paradise and of His Savior, Who was sum- 



36 Feast of St. John the Evangelist. 

moning him to his glory: "I see the heavens 
opened, and the Son of man standing at the 
right hand of God" (Acts vii. 55). In our 
troubles, afflictions, and sufferings, let us look 
heavenward ; may our faith enable us to see what 
the eyes of St. Stephen saw : " / see the heav- 
ens" This thought will alleviate our sufferings. 



3Feast of St. Jobn tbe Bvangeltet. 

Point I. — St. John was the favorite disciple 
of Jesus and deserved to be so. The choice 
which Our Lord made of him, the endearments, 
the communication of secrets and the signal gift 
He made to him of His Mother show that he 
possessed this favor. His purity, his attachment 
to Our Savior and the services which his Mas- 
ter foresaw he would render to Him show that 
he deserved it. Let us rejoice with this saint 
and beg him to use his credit to gain us entrance 
into the Heart of his Master : this is a greater 
blessing than the empire of the universe. 

Point II. — We may aspire to this particular 
friendship with our Savior: He will take us 
for His favorites if we wish it : " If I wish it, 
I am already the friend of God" (St. Au- 
gustine). The great ones of the world would 
despise my friendship. Jesus will give me His 
with pleasure. Let us attach ourselves to Him 
without fearing repulse, or coldness, or incon- 
stancy. 

Point III. — Four things will help us to ob- 



Feast of Holy Innocents. $j 

tain this favor : purity of body and of soul ; St. 
John was a virgin; the frequent use of the sac- 
raments, represented by the repose of St. John 
on the bosom of his Master; constancy amid 
afflictions; St. John stood at the foot of the 
Cross of his dying Savior; tender devotion to 
the Blessed Virgin; St. John had the happiness 
of receiving her for his Mother. Let us use 
the like means to become the favorites of Jesus 
Christ. 



ffeast of tbe Ifools 1Tnnocent5. 

Point I. — Let us consider the happiness of 
these holy children. They are the first martyrs 
of Jesus Christ, the only ones who die for Jesus 
Christ newly-born; their blood and their death 
bear striking witness to Him. Without uttering 
a word, we can bear testimony in His favor by 
our modesty and by our holiness of life, if we 
be not fortunate enough to die for Him. " You 
shall give testimony of Me" (i John xv. 2j). 

Point II. — The parents of these murdered 
children mourned their death; they were incon- 
solable, while those for whom they wept were 
supremely happy ; death had forestalled their 
sorrows, their sins, possibly perdition. Let us 
surrender ourselves to the providence of God: 
He knows better than we what is for the best, 
and He will bring forth for us good from what 
we look upon as misfortune. 

Point III. — Let us consider the ravages 



38 The End of the Year. 

which violent passion makes in a soul: ambi- 
tion and the fear of losing a kingdom blinded 
Herod so greatly that he filled Judea with blood 
and slaughter ; he did not even spare his own 
son. Let us fear the violence of our passions 
and keep them in subjection; let us entreat Our 
Lord to deliver us from their tyranny. 



Gbe JSno of tbe lear. 

Point I. — Our years pass away one after 
the other, and soon all will have passed away. 
We shall find ourselves at the close of our life 
sooner than we think. Let us contemn every- 
thing which ceases with life and attach our- 
selves to God, for He alone does not pass away. 

Point II. — The good things we have en- 
joyed during this year have passed away; the 
pleasures, the amusements and the comforts; 
everything is over : soon shall we remember 
them only as a dream. Let us be convinced 
that the possessions which pass away are sheer 
trifles and that only eternal blessings are worthy 
of our longing and eagerness. 

Point III. — The evils we have suffered this 
year have passed away; the sorrows, mortifi- 
cations, troubles. Let us learn to fear only 
those evils which endure for ever; let us crave 
forgiveness from God for having profited so 
little by our occasions of suffering. 



The End of the Year. 39 

On the Blessings we have received from 
God during the Year. 

Point I. — God has preserved our life, that 
we might employ it for His service and our own 
salvation; have we done so? Let us tremble at 
the thought that we shall have to render account 
for all the moments of this life that we dispose 
of so badly. 

Point II. — God has given us innumerable 
kinds of natural benefits ; health, strength, food, 
even pleasures, says the Scripture. God has 
been working for us : have we worked for Him ? 

Point III. — God has given us a wonderful 
number of supernatural benefits; graces, in- 
spirations, Sacraments, countless means of sal- 
vation. Let us thank God for them and ask His 
forgiveness for having profited by them so lit- 
tle. 



On our Omissions during the Year. 

Point I: — Let us consider our neglect to 
sanctify ourselves. Perhaps we are no better 
than we were last year ; we are it may be less 
perfect: we ought to be ashamed at this and 
should be, had we studied a whole year without 
having learned anything, or practiced a trade 
without having made any progress in it. 

Point II. — Let us consider the good we have 
left undone and which we ought, according to 



4o Feast of the Circumcision. 

our state of life, to have done : a great evil it is 
not to do the good which God asks of us. 

Point III. — Let us consider the sins we have 
committed this year, the thoughts, words and 
actions against God and against our neighbor: 
their number will alarm us, if their heinousness 
does not. Let us rouse ourselves to contrition. 

Point IV. — Let us consider the sins we have 
caused by our bad example and want of edifi- 
cation : we were burdened enough with our own 
faults, yet have added to them those of others. 
Let us ask pardon from God, with the firm pur- 
pose of avoiding these short-comings during the 
next year and of using it better than the present 
one. 



Œbe Circumcision. 

Point I. — On the eighth day of His life our 
Blessed Savior sheds His Blood; urged by a 
strong desire to suffer for us, He begins as soon 
as He can to show that He loves us. Let us 
tell Him that we have begun very late to love 
Him: "Too late have I loved Thee" (St. Au- 
gustine). Let us at least begin with this year 
and may it be for evermore. 

Point II. — Our Savior, by taking the name 
of Jesus, pledges Himself to shed His Blood 
for our salvation, that is to say, to wash away 
our sins and obtain for us His favors. Let us 
foster a firm hope of salvation, since this Divine 



Second Day of the Year. 41 

Mediator chooses to use such powerful means 
for us. 

Point III. — Our Savior, by taking the holy 
name of Jesus, pledges Himself to give us 
the means of salvation when opportunity offers. 
He will do so when we ask Him by this holy 
name. Let us then say with confidence : Blessed 
is he who puts his hope in the name of the Savior 
and not in the deceitful favor of the world: 
" Blessed is the man whose trust is in the name 
of the Lord: and who hath not had regard to 
vanities and lying follies" (Psalm xxxix. 5). 
Let us often say to Him devoutly: Jesus, be 
to me Jesus, and save me. 



Œbe Second 2>a£ of tbe lear. 

On the Name of Christian- 

Point I. — Jesus Christ has given us His name 
in order to show us special love, choosing us 
to be His servants, His soldiers, His followers 
and His children. What a glory for us ! What 
an obligation to become like Him! The name 
of Christian is more glorious than that of prince 
or monarch: by our Christian life we must up- 
hold its grandeur. 

Point II. — He has given us His name in 
order to associate us with His designs, which 
are to procure the glory of God and salvation 
of our souls. Let us never have any other ob- 
ject in our scheme of conduct, and let us take 



42 Third Day of the Year. 

for our device those memorable words of the 
faithful of old: / am a Christian; among us 
there is no sin committed. 

Point III. — He has given us His name to 
enlist u& in the self-same works. He has been 
foremost in humiliations, in labors and in suffer- 
ings. Shall we dare to draw back from follow- 
ing such a Leader? Shall we dare complain? 
The first Christians honored the name by shed- 
ding their blood when it was hated in the world ; 
and now that it is glorious, we by our sensual 
and worldly life dishonor it. What cowardice ! 
We must change either our name or our life; 
Aut nomen aut mores muta. 



Gbe Gbfro S>as of tbe fear» 

Point I. — God has granted us yet another 
year to sanctify ourselves. This perhaps will 
be the last year of our life: let us make use of 
it diligently, conformably with the will of God. 

Point II. — He has accorded it to us to ex- 
piate our sins. What would a lost soul do, 
had it a year at disposal to obtain pardon for its 
sins ? What would a soul in purgatory do to ex- 
piate its faults? 

Point III. — He gives it to us to obtain para- 
dise. We can each moment merit a new crown. 
Let us not lose time so precious. 



Fourth and Fifth Day of the Year. 43 

Œbe afourtb Bag of tbe Kear. 

On the good Resolutions we should make 
at the Beginning of the Year. 

Point I. — We should strive to correct our 
vices. Let us examine which is the one in us 
that displeases God the most and attack that one 
by the particular examination of conscience, by 
prayer and by the Sacraments. 

Point II. — We should practice virtues. Let 
us diligently cultivate the one which is the most 
needful to us and try to acquire it by the above 
means. 

Point III. — We should fulfill our duties: 
towards God, in our spiritual exercises ; towards 
religion, by regularity ; towards our neighbor, by 
charity and good offices. Let us beg Jesus 
Christ and His holy Mother for grace to fulfill 
all these duties. 



Cbe Jfiftb 2>a£ of tbe !£ear. 

On the Mystery of God becoming Man for 
the Redemption of Mankind. 

Point I. — This mystery is indeed glorious to 
God. It shows the severity of His justice, that 
requires to be satisfied by such wondrous means. 
It displays His mercy, which has induced Him to 
give His only Son to deliver us from our sins. 
It manifests His infinite wisdom, which has 
found a way so efficacious that no created mind 
would ever have thought of it. Let us adore 



44 The Epiphany. 

this wisdom, return thanks for this mercy and 
fear this justice. 

Point II. — This mystery is exceedingly profi- 
table to us. Our faith and hope are firmly 
grounded, as well as our love to God. Who 
can doubt what a God conversing with us has 
told us? Who will not hope for the salvation 
for which a God, in order to accomplish it, has 
effected such great and arduous things? Who 
will refrain from loving a God Who has shown 
His love for us by such convincing proofs? 
He has honored our nature by uniting it with 
His; He has vouchsafed us His blessings, His 
graces and His friendship; He has given Him- 
self. What more could He do? Let us then 
stir up our faith anew and strengthen our hope ; 
let us love a God Who has loved us with a love 
exceeding great and show Him by our behavior 
that we truly love Him. 



Zhc BpfpbanE» 

On the Calling of the Magi. 

Point I. — Let us consider the miserable state 
of the Jews. God abandons them and brings 
from afar non-believers, to whom He accords 
His light and His graces. When we render 
ourselves unworthy of God's graces, others turn 
them to account. Let us fear our own negli- 
gence and this mode of action on God's part. 

Point II. — Let us consider the happiness of 



First Week After Epiphany. 45 

the Magi, whom God by means so unusual calls 
unto Him. Let us thank God for having called 
us to the faith, to which He has not called a 
multitude of men who are abiding in unbelief. 

Point III. — Let us consider the faithfulness 
of the Magi in obeying their call promptly, 
generously, perseveringly, until they found the 
great God Who was summoning them. Let us 
follow our vocation with the like promptitude, 
generosity and perseverance. 



On the Journey of the Magi. 

Point I. — The Magi leave their dominions, 
their homes and their creature comforts, to 
obey their call. They undertake a long and 
painful journey. We should like to go to God, 
were the doing so to cost us neither labor nor 
sufferings. God deserved that, in order to find 
Him, we should pay the price of some suffering. 

Point II. — They seek for Our Savior wher- 
ever they hope to find Him; they go even to 
the court of Herod without any fear. Let us 
learn to carry out our good purposes despite the 
fear of the world. 

Point III. — They have the good fortune to 
arrive at the spot where they find the infinite 
good they are seeking. They reached it because 
they followed their star ; they would never other- 
wise have found Our Savior. The grace of 



46 First Week After Epiphany. 

vocation is our star : if we follow it, we shall 
attain to happiness ; we shall infallibly lose our- 
selves if we follow any other way. 



On the Virtues practiced by the Magi. 

Point I. — Let us consider their faith. They 
recognized their God in a poor, forsaken child. 
Afterwards they preached His Birth and His 
Divinity and persevered in their faith unto death. 
We have greater reasons for believing than 
they had; let us revive our faith. 

Point II. — Let us consider their tender and 
reverential devotion. They caress Our Savior, 
and are caressed by Him. They converse rap- 
turously with the Blessed Virgin and St. Joseph. 
Let us imitate their devotion, since Our Savior 
gives Himself to us with even greater gracious- 
ness and tenderness. 

Point III. — Let us ponder the liberality of 
their offerings. We should give Our Savior 
what we have vowed to Him. Let us renew the 
promises made to Him at our baptism and at our 
profession. Such offerings will be more ac- 
ceptable to Him than those of the Magi. 



First Week After Epiphany. 47 

TKHeDnesfcas. 

On the Flight into Egypt. 

Point I. — It would seem weakness to fly 
from a violent prince who would fain kill our 
Blessed Savior without reason; yet Jesus does 
fly, though He might readily stem the rage of 
Herod. He would teach us to yield for a while . 
and suffer violence and injustice, whenever 
Providence allows us to be grievously wronged 
and when might prevails over the good cause. 

Point II. — Many things rendered this jour- 
ney very trying. They had to quit their own 
country, their relatives and their home, to wan- 
der into an idolatrous land, deprived of either 
comforts or sympathy, without even being aware 
of how long their exile might last. Enough for 
Our Savior was it that His Father had decreed 
it, to override every other consideration. Let 
us blame our ill-regulated eagerness, our useless 
anxieties, our exceeding precaution and our rea- 
sonings which, whenever God requires some- 
thing from us, are so devoid of Christian spirit. 

Point III. — Our Savior on this occasion, as 
on all others of His life, abandons Himself en- 
tirely to the care of His Father. This is the 
best course we can adopt. Such complete aban- 
donment to the guidance of Providence is hon- 
orable to God, to Whom we trust ourselves; to 
us who do not know how to guide ourselves it 
is advantageous ; it is the well-spring of un- 
changeable peace: "The Lord ruleth me: and 
I shall want nothing" (Psalm xxii. 1). 



48 First Week After Epiphany. 

Œburs&aE* 

On three Causes for Joy the Blessed Virgin 
had when caressing jesus while yet a 
Child. 

Point I. — She was enraptured with her Di- 
vine Child, the most beautiful and most lovable 
that ever existed. She was aware that He pos- 
sessed inner beauty far exceeding that of the 
body. All the treasures of grace and holiness 
were in Him as in their fountain-head, the in- 
finite wisdom of God, the Divinity Itself. Jesus 
is her only Son, hers alone. He recognizes, 
touches, and caresses her, while He is at the 
same time being caressed by His beloved 
Mother. What joy for this blessed Mother! 
Let us take share in it and from her learn to 
behave with devotion and tenderness when our 
loving Savior holds intercourse with us, whether 
at meditation, Mass, or Holy Communion. 

Point II. — She foresees with joy that this 
little Child is the Savior of the world and the 
Redeemer of mankind, that He will establish 
peace with their God, that He will open the 
heaven which was closed to them, will fill it 
with the predestined ones and that He will be 
the object of adoration to all the nations of the 
earth. What joy for this Mother to have 
brought into the world such a Son! to have 
nursed and tended Him! Her joy will be per- 
fect if we respond to the merciful intentions of 
her Son. 



First Week After Epiphany. 49 

Point III. — The Virgin knows that her re- 
ward will be great. All nations will call her 
" Blessed," will honor and invoke her. If 
heaven is for those who love God, and if it can 
be gained by a cup of water given to a poor per- 
son for the love of Him, what place will she 
occupy who gave birth to Him and who nursed 
Him? The caresses, the lights and the graces 
which she received while nursing her Son are 
part of her reward. 



On three Sources of Affliction which the 
Blessed Virgin had while caressing the 
Savior as a Child. 

Point I. — The first was the spirit of proph- 
ecy which she possessed in a very perfect de- 
gree. When she looked at the head, the face, 
the feet and the hands of her dear Son, she 
represented to herself how He would be some 
day crowned with thorns, stained with blood and 
pierced with nails. When she wrapped Him in 
swaddling-clothes and laid Him in the cradle, 
the various garments of shame with which He 
was to be covered, as also the heavy cross He 
would bear, presented themselves to her mind 
and weighed it down; she submitted to all this 
because she knew that it was necessary for our 
salvation. Let us thank her for her kindness 
and sympathize with her grief. 
4 



5o First Week After Epiphany. 

Point II. — The second source of affliction 
was the knowledge of the Scripture, of which 
she thoroughly understood the various meanings. 
The types which it contained, such as the brazen 
serpent and the paschal lamb, the histories which 
it relates of a persecuted David, of a Joseph 
who was sold, of an Isaac offered up and of a 
murdered Abel, taught her what would happen 
to her Son; oracles and prophecies told her the 
same thing. She saw that it was God Who re- 
quired these sufferings and this death; she also 
would have it thus, that her will might be in 
conformity with God's will. 

Point III.— The sacrifices of the law and 
those at which she was present were a third 
source of affliction. When she saw a lamb slain 
or a dove sacrificed, she knew that her Son 
would one day be offered up, and she felt before- 
hand a terrible sorrow. She accepted it with 
patience and resignation and with perfect sub- 
mission. Let us imitate the generosity of our 
Holy Mother. 



SaturDaç. 

On the Gift of Faith. 

Point I. — The gift of faith is a purely gra- 
tuitous grace which I did not deserve. What 
gratitude I owe to Thee, O my God, for such a 
precious grace, which Thou hast granted to me 
rather than to so many unbelievers who were 
not more unworthy of it than myself! 



First Sunday After Epiphany. 51 

Point II. — God has enlightened me by the 
faith; but if, instead of applying myself to the 
service of God and to spiritual things, I am only 
attached to myself and to the things of the 
world, will not the gift of faith which I have 
received increase my guilt by the abuse which I 
have made of it? 

Point III. — God has supplied me with the 
means of corresponding with the faith given, 
which is another proof of His goodness to me. 
How many Christians there are who have not 
the books, the teachings, the assistance of priests, 
the prayers, the sacrifices and the Sacraments in 
abundance as I have ! So much unfaithfulness, 
with so many graces: should not this confound 
me and make me tremble? 



Jffrst 5un£>a£ after Bpipbanç. 

Jesus goes to the Temple at the age of 
Twelve Years. 

Point I. — Our Savior teaches us what should 
be our affection for the worship of God. He 
went to the Temple and was present at the ex- 
ercises of religion, that He might teach us to 
neglect nothing which concerns the service of 
God. We must adore Him, serve Him, pray 
to Him and make it our glory to be His worship- 
ers and by our example lead others to glorify 
Him. 

Point II. — With what modesty and interior 



52 Second Week After Epiphany. 

spirit was He present at the public sacrifice and 
prayers ! With what attention, with what rever- 
ence and fervor did He speak to His Father! 
Let us imitate His virtues in public and private 
prayer. 

Point III. — He took pleasure in being 
present at the exercises of religion and quitted 
them reluctantly. To pay honor to God is the 
best thing we can do. Let us employ in His 
worship all the time which He requires not 
from us for other things. At least, let us never 
refuse Him the time He has set apart for our 
prayers and our devotions. 



Our Savior leaves His holy Mother and 
St. Joseph. 

Point I. — Our Savior withdraws Himself 

from us, as also His consolations and His lights, 
to punish us for our faults, try our patience and 
render our love more disinterested. When 
therefore God leaves us in sadness and desola- 
tion, let us profit by His good intentions. 

Point II. — The Virgin seeks her Son sor- 
rowing: so should we seek God when we have 
lost Him. She does not find Him among her 
relatives and friends ; nor is it in the company of 
our own we shall find consolation in our trou- 
bles : we shall find it in the place of prayer and 



Second Week After Epiphany. 53 

at the foot of the altar, as Our Lady found her 
Son in the Temple. 

Point III. — Mary, having found her Son, 
complained to Him of the trouble His absence 
had caused her. Our Savior, by His reply, 
teaches us that we must never omit what God 
requires from us and must, to execute His or- 
ders, put aside all worldly considerations: "I 
must be about My Father's business" (St. 
Luke ii. 49). Let this short saying be engraved 
on our mind and heart; it will enable us to 
avoid many faults and perform many good 
deeds. 



On the Humility of the Learned. 
" The parents of Jesus Christ found Him in the 
Temple, sitting in the midst of the doctors, 
hearing them and asking them questions" 
(St. Luke ii. 46). 

Point I. — "Sitting in the midst of the Doc- 
tors." This Child is the Eternal Wisdom. All 
light and knowledge come from Him, yet He 
remains seated humbly in the midst of the doc- 
tors. After having adored Him, let us wonder 
at such deep humility and examine whether 
our learning inspires us with pride and whether, 
even in society and in the exercise of our func- 
tions, we carry not about us an air of self-suffi- 
ciency displeasing to everyone. Humility is the 
most fitting background to erudition. 



54 Second Week After Epiphany, 

Point II. — Jesus Christ listens to the doc- 
tors: hearing them. If we already know what 
is being said, yet should we listen attentively; 
such condescension will edify those who are 
speaking: the contrary would create annoyance. 

Point III. — Jesus Christ listens to the doc- 
tors: . . . asking them questions. So 
great is our vanity and our knowledge so little, 
that we perceive not how many things we are 
ignorant of. The knowledge of scholars sur- 
passes but little that of the generality of the 
learned, and the knowledge of the learned is but 
little above that of the common run of men. 
If great acquirements are admired, it is because 
they are rare and of a kind to which few people 
have either time or inclination to apply them- 
selves. The learning which is highest in the 
eyes of the world is often that which is least 
useful. Perhaps we are ignorant of what it 
concerns us most to know. Let us be fond of 
taking advice; we might thereby avoid many a 
fault. 



The Teaching of Jesus Christ is most val- 
uable. 
" All that heard Him (Jesus Christ) zvere aston- 
ished" (St. Luke ii. 47). 

Point I. — In its mysteries. These mysteries 
are beyond our reason, but do not clash with it 
as do those of paganism; they are all mysteries 



Second Week After Epiphany. 55 

of love, the contemplation whereof moves the 
heart. They are : Three Persons in one Di- 
vinity; but all Three occupied with our welfare. 
A God made like unto us in all things ; but 
Who raises us from our mean estate and heals 
our miseries. This God-Man dying on a Cross ; 
so that He may close hell to us and open heaven. 
Let us marvel at these mysteries and love them 
ever more and more. 

Point II. — In its precepts. They all relate 
to the love of God, of our fellow-creatures and 
of ourselves. They are simply the natural law, 
or the means of fulfilling it more easily. The 
pure morality of the Gospel delighted the pagans 
and strengthened the early Christians to en- 
counter martyrdom. " How beautiful is the 
morality of the Christians ! " exclaimed the pa- 
gans. " Let us die for our holy faith," cried 
out the martyrs. Let us at least say : " We 
love our holy law and mean to obey it." 

Point III. — In its counsels. Even unbe- 
lievers admire them. Could we not practice 
some of them ? Let us cherish the wish so to 
do and beg this wish from God. It is when 
Jesus Christ speaks to us inwardly that His 
teaching is above all admirable. It enlightens, 
fortifies and comforts us. Let us often say to 
Jesus Christ, " Speak, Lord," and let us lend ear 
to Him. 



56 Second Week After Epiphany. 

On Spiritual Perplexities. 

" The parents of Jesus Christ understood not 
the word that He spoke unto them" (St. 
Luke ii. 50). 

Point I. — We must not bring them upon 
ourselves. It would be the greatest misfortune 
to us if our spiritual darkness proceeded from 
our neglect in instructing ourselves, from will- 
ful inattention of mind, or from our unsubdued 
passions. This would amount to sheer blind- 
ness. May not our difficulties have this fatal 
origin? Let us pray to God to show us the 
cause thereof and often reflect on our inward 
state. 

Point II. — They should not discourage us. 
Should they arise from ignorance, from inat- 
tention, or from our passions, we have the rem- 
edy ; should they come from God, why need we 
be out of heart? Let us adore this disposition 
of Providence in our regard; such has been the 
way of God in dealing with the saints : do we 
deserve any other? 

Point III. — They should, however, keep us 
humble and free from presumption. What is 
more calculated to inspire such feelings? Let 
these, however, be always tempered with confi- 
dence. God allows our mental troubles, because 
He loves to see us humble and fearful; and He 
wishes that, free from all confidence in ourselves 
we should place trust in Him alone. Let our 



Second Week After Epiphany. $7 

hearts be right with God ; let us, as much as in us 
lies, do what pleases Him and repose in peace 
on His merciful heart: "In peace in the self- 
same I will sleep and I will rest" (Psalm iv. 
9). 



On Our Lord's Life at Nazareth. 

Point I. — Let us fix our gaze upon the Holy 
Family, comprising Jesus, Mary and Joseph ; 
admire the peace, union and devotion which 
reigned within it and act in such wise that the 
like virtues may be found wherever we happen 
to be. 

Point II. — Jesus possessed the power of 
working miracles, of preaching and of making 
Himself reverenced by every one; yet, for our 
instruction, He avoided such reputation and 
chose a hidden life. In this retreat he obeyed 
Mary and Joseph with exactitude and subjected 
Himself to their guidance. After having pon- 
dered with wonder whom the God obeys and 
in what He obeys, we shall have no difficulty in 
submitting to what He requires from us through 
those placed in His stead to guide us. 

Point III. — "Jesus advanced in wisdom and 
age and grace with God and men: " that is, He 
gave signs of greater wisdom in proportion as 
He advanced in age. Let us take shame be- 
cause we, who can and ought to increase in 
virtue and holiness, advance so little; and let us 



58 Second Week After Epiphany. 

be still more ashamed, because, after so many 
years, we have less charity, patience, humility 
and mortification than we had formerly. If we 
would have our virtue resemble that of Our 
Savior, it must be sincere " before God," and it 
must be edifying " before men." 



Saturday. 

On the Hidden Life. 

Point I. — A hidden life is that in which a 
holy life is lived most easily, in humility, 
watchfulness over self, union with God and all 
interior virtues. Thank God if He has called 
you to such hidden life, and examine how you 
use it for your spiritual progress. 

Point IL — A hidden life is that which pre- 
sents fewest dangers to salvation. One is with- 
drawn from the temptations that spring from 
pride and the fear of the world. One is freed 
from the sins of omission that they commit who 
hold public and official positions, sins so difficult 
to avoid, and from numberless temptations which 
those only are aware of who know them by 
experience. Compassionate those who are ex- 
posed to such manifold dangers and never envy 
their lot. 

Point III. — Should, however, God call you to 
public life, as He calied Jesus Christ towards 
the close of His mortal career, submit to this 
disposal of Providence. Remember only that 



Second Sunday After Epiphany. 59 

the higher your office the more should you hum- 
ble yourself in all things ; that it is not the splen- 
dor of your functions which will sanctify you, 
but the purity of intention and the earnestness 
wherewith you discharge your duties. You 
should fear further lest the wiles of self-love 
may destroy your merit. 



Œbe SeconD Sunôaç after ;6pipbanE* 

The Marriage in Cana. 

Point I. — This newly married couple were 
blessed in having invited Jesus Christ and His 
Holy Mother to their nuptial feast. Through 
them were they spared the confusion in which 
they would have been plunged. Let us pray 
for the help of Our Savior and of His Holy 
Mother in our undertakings, and all will go well 
with us. To rouse our confidence, let us bear in 
mind that the Blessed Virgin takes an interest 
in her friends, without even being asked to do 
so, and that her Son grants her everything she 
asks for. 

Point II. — The wine failed in the middle of 
the feast: "They have no wine" (St. John 
ii. 3). No pleasure is ever complete in this 
world, and we often find sorrow where we hoped 
to find gratification. Everything deceives in 
this world, and if we place our confidence in it, 
we shall be betrayed. It is a reed which breaks ; 



6o Third Week After Epiphany. 

if we lean on it, it will wound us and bring us 
to earth; "it is broken and kills." 

Point III. — " Thou hast kept the good wine 
until now!' These words of the chief steward 
of the feast teach us what is God's mode of 
dealing with the virtuous. He allows them to 
suffer, but at length He brings them comfort. 
He leaves them in affliction during life, that He 
may cause them to die in the peace which is a 
foretaste of the happiness of eternity. Let us 
wonder at such fatherly goodness and submit 
ourselves to His guidance. 



ilfton&ais. 

On the three Unions God desires to have 

WITH US. 

Point I. — The first union has been accom- 
plished in the Incarnation. He took our na- 
ture, making Himself man, and He has made us 
sharers in His Divinity: "Partakers of the 
Divine nature," says St. Peter (2 St. Peter i. 
4). What an honor for us to be raised to share 
the Divine Being by such union ! Let us do 
nothing unworthy of our royal rank. 

Point II. — The second union takes place by 
means of Sanctifying Grace, which unites us 
with God in a special manner and makes us chil- 
dren of God, His friends and inheritors of His 
everlasting kingdom. It is our title to true 
greatness. Never let us surrender this, but 



Third Week After Epiphany. 61 

rather lose everything than suffer it to be taken 
from us. 

Point III. — The third union takes place by 
means of the Holy Eucharist. This Divine 
Food not only unites us with God, but changes 
us into Him: "Thou shalt be changed into 
Me." It is no longer we who live, it is Jesus 
Christ Who lives in us. Let us examine if our 
thoughts, wishes and whole life be worthy of 
this Divine Savior, Who so often unites Himself 
with us. 



On three Means of Uniting ourselves 
with God. 

Point I. — The first means is faith : " I will 
espouse thee to Me in faith" (Osee ii. 20). It 
unites us with the Savior, as a member with its 
head, as a vine-branch with the vine. It makes 
us live with a life which is quite divine, which 
is that of the just; it guides us by supernatural 
principles ; it makes us wish for the good things 
of eternity, which are unseen. Let us act by 
these principles of faith and thank God for hav- 
ing given them to us. 

Point II. — The second means is love, which 
unites us with God and binds Him to unite 
Himself to us. He assures us of this Himself: 
" I will fix My dwelling in him ; My eyes, My 
heart and My spirit, shall all be his." Let us 
unite ourselves to God by love ; let us begin to 



62 Third Week After Epiphany. 

do on earth what we shall do for ever in heaven. 
Let us love God, Who is so infinitely deserving 
of being loved, and Who loves us tenderly. 

Point III. — The third means is conformity 
to the Will of God. To wish what God wishes 
and not to desire anything else means perfect 
union with Him. This union is the source of 
perfect peace of mind, extraordinary merit and 
beatitude already begun. 



On three other Means of Uniting ourselves 
with God. 

Point I. — Detachment from creatures. At- 
tachment implies strong union; hence it is im- 
possible that a heart which is attached to crea- 
tures should be united with God. It necessarily 
thinks of creatures, is occupied with them, loves 
them ; and God is as far from it as it is far from 
God. If we have so much difficulty in uniting 
ourselves with God, let us admit that our attach- 
ment to the things of earth, to our ease and to 
our comforts, is the main cause. 

Point II. — Habitual recollection. A dis- 
tracted mind renders the heart unstable. How 
can such a heart be fixed on God? Let us be- 
wail our habitual distractedness, humbling our- 
selves because so great a Being as God does not 
constantly possess our mind and our heart ; and 
let us aim at dwelling in recollection. 



Third Week After Epiphany. 63 

Point III. — Frequent ejaculatory prayers. 

They suppose a mind habitually taken up with 
God; they lead the heart to God and end by 
uniting it with this center of its repose. It is 
by means of suchlike prayers that the saints 
have arrived at closest union with God, and 
through them has it been maintained. Let us 
employ so easy a means of uniting ourselves 
with our good Father ; let us often say : " Who 
is like God? " " My God and My all! " " God 
alone!" " O most holy Trinity!" The great- 
est consolations flow out of this practice. 



Cburs&aE.* 

On the different Ways in which God and 
the World treat their Servants. 

" Every man at first setteth forth good wine " 
(St. John ii. 10). 

Point I. — The beginning of the service of 
the world is pleasant. Joy, pleasures and 
great hopes attend it: at first it "setteth forth 
good wine" Soon, however, everything changes : 
hopes vanish, troubles succeed to pleasures and 
sadness takes the place of amusements : " Then 
that which is worse" Let us hold in pity the 
slaves of the world, and be amazed at their 
blindness, which the experience of all ages, past 
and present, cannot cure. 

Point II. — The service of God seems hard 
and has indeed its troubles at the outset. We 



64 Third Week After Epiphany. 

must subdue our passions, trample under foot 
human respect, bind ourselves to the exact ful- 
fillment of our duties, watch incessantly over 
ourselves and persistently mortify ourselves in 
all things: this is burdensome to us. However, 
besides the consolations which quickly sweeten 
these labors, when the habit of virtue is once 
formed, the mildness of the yoke of Jesus Christ 
and the lightness of His burden are experienced 
forthwith. Deep peace gives its joy, as well as 
the testimony of a good conscience and the es- 
teem of the good. " Thou hast kept the good 
wine until now!' 

Point III. — Finally, at death, there remains 
to the vassals of the world nothing but a ter- 
rible void and a multitude of sins, while the 
servants of God go to Him adorned with virtues 
and abundant merits. To which class of serv- 
ants would you prefer to belong? Can you hesi- 
tate ? Say then : " Let us serve the Lord" 



afrtoas.* 

Jesus begins His Miracles. — Jesus Christ 
performs His first Miracle at request 
of His Mother. 

On the Intercession of the Blessed Virgin. 

Point I. — The intercession of Mary forestalls 
our request. Mary did not wait until these 
poor folk, to whom wine was lacking, informed 
her of their trouble. She saw them in a diffi- 



Third Week After Epiphany. 65 

culty, and that sufficed to make her intercede for 
them. How often has this good Mother inter- 
ceded for us when we have not even asked her 
to do so! We have everything through her, 
says St. Bernard. She often anticipates our 
wants, since we receive many graces which we 
did not ask for. Let us thank this good Mother ; 
perhaps it is to her unlooked-for intercession 
that we owe our conversion. 

Point II. — The intercession of Mary is all- 
powerful: omnipotentia supplex. The hour for 
Jesus Christ to show Himself to the world by 
wonders was not yet come: "My hour has not 
yet come" (St. John ii. 4). He seemed even 
to refuse the request of His Mother, as con- 
trary to the disposition of His Father : neverthe- 
less He does grant it. Let us invoke Mary with 
a complete confidence and have recourse to her 
in our troubles. Let us bear ever in mind the 
past; it will establish us in unwavering confi- 
dence. 

Point III. — The intercession of Mary is pru- 
dent. Mary cannot favor our heedlessness. We 
must on our part be active in the business of 
our salvation, by doing what Jesus Christ en- 
joins : " Whatsoever He shall say to you, do ye." 
We must show we are her children by our love 
for her Son, if we would have her show herself 
our Mother. 



66 Third Week After Epiphany. 

Saturday 

It is easier for us than for the Apostles 
to believe in Jesus Christ. 

" The Disciples of Jesus Christ believed in 
Him." 

Point I. — Our faith in Jesus Christ has fewer 
obstacles to overcome than that of the Apostles. 
The faith of the Apostles had to conquer the 
prejudices of their nation, which, from the 
prophecies misunderstood, was looking* for a 
temporal deliverer. It had to overcome the ex- 
ample of the synagogue, which rejected Jesus 
Christ; the son of an artisan called himself the 
Son of God, and a poor man gave himself out 
as the Master of the world. What hindrances 
to the faith of the Apostles ! Yet they said to 
Jesus Christ: "Increase our faith" (St. Luke 
xvii. 5). All such hindrances are kept aloof 
from us. The seeming contradictions of the 
prophecies have been reconciled. We believe 
as the Church and all the great men she has 
produced believe. Lastly, the authors of the 
writings of the New Testament show us the 
greatness of Jesus Christ in His apparent low- 
liness. 

Point II. — Our faith in Jesus Christ has 
ampler grounds than that of the Apostles. 
These new grounds are a complete fulfillment of 
the prophecies, and in particular those of Jesus 
Christ, the establishment of Christianity, the 
prodigious number of martyrs and the constant 



Third Sunday After Epiphany. 6y 

succession of miracles in the Church. Let us 
not be satisfied with saying to Jesus Christ: 
"Increase our faith;" but let us say to Him 
unhesitatingly with a strong feeling of love: 
" Thou art Christ, the Son of the living God " 
(St. Matt. xvi. 16). 

Point III. — We have been brought up in 
the faith of Jesus Christ. We believe without 
difficulty when we have believed always and 
when the faith received in Baptism has formed 
part of our earliest teaching. Think what it 
costs some non-believers to have faith in Jesus 
Christ, and thank God that He has caused you 
to be born of Christian parents. 



Œbirfc Sun&aE after Bpfpbans* 

The Healing of the Leper. 

Point I. — The leper knows all the particu- 
lars of his disease, its repulsiveness, shame and 
peril. He is truly desirous of being healed. 
He applies with confidence and humble-minded- 
ness to Our Savior and entreats earnestly for his 
cure. If we are conscious of our spiritual 
diseases, sincerely desire to be delivered from 
them and ask to be cured with like humility and 
trust, we shall obtain our request. 

Point II. — Our Savior is touched with com- 
passion, and with His wonted charity He gives 
health to the leper. He touches him with His 
hand and grants him perfect health. The com- 



68 Fourth Week After Epiphany. 

passion, charity and power of Jesus should 
strengthen our confidence; but we should stand 
in awe, because, though Our Lord so often comes 
to us and enters into us, we are still not healed. 
We run counter to Him; we wish not to be 
cured. 

Point III. — Our Savior enjoins the leper to 
keep silence as to his miraculous cure. He 
would teach us thereby not to seek in our actions 
the esteem or vain applause of men. Let us 
not lose the fruit of our labors for so contempt- 
ible a reward. Let holy intentions incite us, and 
let us rest satisfied that God alone should esteem 
and approve our works. 



flBonDa£.* 

Leprosy a Type of Sin. 

Point I. — In its origin. Leprosy is caused 
by corruption of the blood, and it is from the 
corruption of nature by original sin that all our 
actual sins proceed. Let us grieve over this 
general corruption of our being and make profit 
of it as the most powerful remedy against pride. 

Point II. — In its effects. Leprosy dis- 
figures the body horribly ; sin also disfigures our 
soul and renders it so hideous that, were we al- 
lowed to behold it, we could not bear the sight. 
Leprosy involved seclusion from the society of 
other men; and, in some sense, mortal sin does 
this also. If, in a state of mortal sin, a person 



Fourth Week After Epiphany, 69 

is still united with the faithful by several ties, 
the chief one at least is broken, namely, that of 
charity, since such an one is only a dead mem- 
ber of the body of Jesus Christ. Let us fear 
these effects of mortal sin, and, if we have 
reason to hope that its stain is no longer within 
us, let us not fail to implore God to purify us 
more and more: " Wash me yet more" (Psalm 

1. 4). 

Point III. — In its cure. Lepers were re- 
puted cured only after the sentence of the 
priests. In like manner, however great may be 
the contrition of a sinner, he must always re- 
ceive from the priest the great boon of absolu- 
tion. God only forgives on this condition. But 
the healing of sin has this excellence above that 
of leprosy, that absolution effects it, whereas the 
priests of the old law only declared and pub- 
lished it. Let us thank God for having 
instituted the Sacrament of Penance. 



The Centurion's Servant. 

Point I. — This officer loved his servant, felt 
for 'his illness, sought the remedy and relieved 
him. This is our Savior's first cause for admi- 
ration; he knew that masters and great person- 
ages are insensible to the miseries of their 
servants and dependants. We should imitate 
the charity of this centurion, feel for the mis- 



7o Fourth Week After Epiphany. 

fortunes of our brethren and try to relieve them : 
such solicitude will attract Our Savior and 
obtain His graces for us. 

Point II. — The second cause for admira- 
tion is to witness such piety and faith in a man 
brought up in the tumult of war, where licen- 
tiousness and impiety are found generally to 
prevail. He employed his wealth in making God 
honored; he had built a synagogue that God's 
praises might be sung and His faith preached. 
He had a lively faith. The faith and piety of 
this stranger will one day put to shame the many 
Christians who profess so little of either. Let it 
not bring confusion upon us. 

Point III. — The third cause for admiration 
is to behold a great person of the world humbling 
himself, not daring to appear before his Savior, 
esteeming himself unworthy that Jesus should 
enter his house, prostrating himself before 
Him and adoring Him. Let us have similar 
feelings of humility, especially when we repeat 
the words of this officer: "Lord, I am not 
worthy" (St. Matt. viii. 8). 



The Palsy another Type of Sin. 

" My servant lieth at home sick of the Palsy " 
(St. Matt. viii. 6). 

Point I. — A paralytic can do no work. 
Mortal sin deprives its victim of power to work 



Fourth Week After Epiphany. 71 

for God and to perform any supernatural action. 
The feeble victories which the soul in sin still 
gains over its passions, the prayers it recites and 
its acts of charity are all lifeless works, which 
the severest penance cannot quicken into activity. 
Let us sorrow over the blindness of so many 
souls who take quietly these great losses, and, if 
we have reason to fear that our soul is in such 
state of spiritual paralysis, let us say with fervor, 
as did the centurion, " Lord, my soul is sick of 
the palsy; but only say the word and it shall be 
healed." "My servant lieth at home sick of 
the palsy and is grievously tormented!' 

Point II. — A paralytic has constant need of 
others' help. It is only by aid of grace that we 
can entreat God for the cure of our spiritual 
paralysis. Often, however, our prayers will not 
suffice, if the Church and charitable souls come 
not to our aid. Let us therefore have recourse 
to the prayers of others, and especially to those 
of the Church, our good Mother, who weeps 
over us whenever we fall into mortal sin. 
Above all, let us have recourse to the Holy Sac- 
rifice of the Mass. 

Point III. — A paralytic who has been cured 
is liable to a relapse. Often, indeed, a first 
attack is but the prelude to a second, from which 
a person may never recover. Some root of 
disease always remains, even after what seems 
to be the most complete cure. We ought to use 
the greatest precautions after our conversion to 
subdue our evil inclinations. Rarely do people 



72 Fourth Week After Epiphany. 

rise again after very frequent relapses into mor- 
tal sin. 



" Many shall come from the east and the west " 
(St. Matt. viii. 2). 

Point I. — The Jews are the first among 
nations to have proved the truth of this 
prophecy: they lost faith and religion alike, and 
the Gentiles have taken their place. Since the 
Jews, how many Christians have been perverted ! 
How many holy men have lost their sanctity! 
How many Religious have abandoned their fer- 
vor and even their vocation ! How many 
heretics have at the same time joined the Church, 
how many sinners have been converted, how 
many seculars have turned their backs upon the 
world and become truly fervent ! Let us wonder 
at the mysterious ways of Providence and be in 
distrust of ourselves. 

Point II. — God manifests (1) His justice 
by punishing the ingratitude, crimes, negligence 
and presumption of those whom He rejects; 
(2) His mercy towards those whom He chooses 
by His grace and whom He puts in the place of 
the others; (3) His wisdom in supplying all 
losses and in filling up the number of those who 
are to reign with Him. Let us fear lest our 
faults should oblige this strict justice to deprive 
us of the favors God's mercy has bestowed on 
us and lest others should be enriched at our ex- 



Fourth Week After Epiphany. 73 

pense, profiting by the graces we neglect, and 
should obtain the crown which was destined for 
us : " that no man take thy crown " ( Apoc. iii. 
2). What unhappiness would be ours! 



3Frtoa£. 

On Sincerity in Confession. 

"Show thyself to the priest" (St. Matt. 
viii. 4). 

Point I. — Confessions should be sincere in 
the declaration of sin. We must state the kind 
and the number as well as the circumstances 
which change the nature of our sin, should these 
so add to its malice as to do this, otherwise we 
should not be " showing ourselves to the priests." 
Have we always used such sincerity in confes- 
sion? Have we not at times made our self-ex- 
amination very carelessly? How can we make 
known what we are, when we ourselves know it 
not? 

Point II. — The confession should be sincere 
in the manifestation of the heart. From the 
heart all sins proceed ; yet it does not follow that, 
because the sins are revealed, the heart also is 
shown. There is often in the heart a propensity 
of far different strength from what the sins be- 
token. We run risk of making confessions 
which are of little avail if we declare not our 
evil propensities in all their malignity. Does 
our confessor know us thoroughly? 



74 Fourth Week After Epiphany. 

Point III. — The confession should be sin- 
cere in its contrition. The slightness of the 
change we observe in ourselves after our con- 
fessions and the constant absence of the spirit 
of penance should cause us to fear that our 
contrition is superficial and deceptive. This 
deserves at least serious examination. Let us go 
through it now. A holy priest said on his death- 
bed that his greatest fear was that he had not 
had due contrition in his confessions. Let us 
always take care to rouse ourselves to true 
sorrow. 



Satut&aE* 

On the Hell of those who have been 

specially favored. 

" The children of the kingdom shall be cast out 

into the exterior darkness" (St. Matt. 

viii. 12). 
Point I. — They who have been specially 
favored will feel more keenly the loss of God. 
This will proceed from the remembrance of the 
particular love which God showed them and 
which will render Him evermore an object de- 
serving of their love. The rapturous sense of 
gratitude will be always striving to enter their 
heart, yet will be repelled always by that of rep- 
robation. Let us imagine, as well as may be, 
this heart-rending torment and not run risk of 
experiencing it. Let us love now the God Who 
loves us so greatly. 



Fourth Sunday After Epiphany. 75 

Point II. — Souls favored with special grace 
will feel more cruelly the gnawing worm. 
They will remember the good disposition God 
had given them, the yearning for virtue where- 
with He had favored them, the inspirations, 
remorse of conscience and other numberless 
graces He had lavished on them. Their spite 
and rage will hence be beyond imagination. 

Point III. — Souls thus favored will feel 
more powerfully the torment of the fire. The 
kindness which was by them made naught of, 
now is changed into wrath. Souls which have 
received special graces in this world must ex- 
pect, if they are lost, to suffer in the other all 
the fierceness of the anger of God, all the 
burning agony of the fire which will prey on 
them and all the rage of devils. Let us sorely 
dread so heavy a penalty. The special favors 
we have received and are receiving every day, 
and the small profit that we derive from them 
should afford us ample reason to fear. 



Zbc Jfourtb Sunday atter JEpipbans. 

On the Tempests of the Soul. 

" Jesus having entered into a boat, His disciples 
followed Him, and behold a great tempest 
arose in the sea" (St. Matt. viii. 23). 

Point I. — The storm by which the boat of 
the Apostles was tossed and all the storms taking 
place at sea are but a feeble image of those which 



y6 Fourth Sunday After Epiphany. 

men encounter in their passage through this 
mortal life. The former are momentary only, 
nay often mere squalls. Those of the soul, on 
the contrary, are continual, and often real 
tempests. No perfect calm can we look for 
either in youth or old age, either by day or by 
night. Frequently is the vessel shattered, and 
but a single plank of it remains whereon to reach 
the harbor. Who will not tremble at thought of 
such constant peril? 

Point II. — The storm occurring at sea only 
endangers fortune, or at most life ; those, on the 
contrary, which the soul experiences expose to 
perdition. Let us ponder the terrible conse- 
quence of spiritual shipwreck and fear it ever 
more and more. 

Point III. — Storms at sea are always vis- 
ible, and through the fear they inspire we are 
led to use prompt measures to avoid being en- 
gulfed by them. Tempests of the soul, on the 
contrary, are often invisible, and any one may 
at unawares perish by them. He may be al- 
ready in the depth of the sea, whilst believing 
that he is yet sailing on towards the harbor. Let 
us then watch and pray always: apparent calm 
is more full of peril than the tempest raging 
most furiously. 



Fifth Week After Epiphany. JJ 

On the Causes of the invisible Tempests 
or Souls. 

Point I. — The first cause is a wrong choice 
of a state of life. In such case we neither 
possess the graces of the state to which God had 
called us, nor do we possess those of the state 
we have embraced. There is one only way of 
saving ourselves from shipwreck, and that is 
penance ; but we never consider we have en- 
tangled ourselves by going contrary to the will of 
God and life passes amid tempests and daily 
shipwrecks which we are not conscious of. Are 
we in the state of life to which God has called 
us? How did we choose it? 

Point II. — The second cause of invisible 
storms is neglected passions; above all, spirit- 
ual passions, pride, avarice, envy. These pas- 
sions disturb the soul and lead it on to the abyss 
without its being aware. Every one else recog- 
nizes the tempest and the wrecks; the unhappy 
being who is agitated by his passions is the only 
one who does not perceive them. Let us seri- 
ously examine whether we are not victims of 
some secret passion. 

Point III. — The third cause of the invisible 
tempests of souls are the maxims and customs 
of the world. We insensibly adopt these max- 
ims, and drift calmly down the tide of custom. 
We think that we are running no risk, while 
we see others living heedlessly. Do not the 



7% Fifth Week After Epiphany. 

maxims and customs of the world shape our 
rule of conduct? 



On the general Means of Escaping from 
Spiritual Tempests. 

Point I. — First : Not to expose ourselves 
to them without Jesus Christ. The Apostles 
embarked with Jesus Christ: "And when he 
entered into the boat, His disciples followed 
Him; " yet they encountered a violent tempest. 
What might have happened had they embarked 
of their own accord? We are upheld in danger 
by grace alone, and God does not give it to those 
who expose themselves to peril. Let us never 
undertake anything, nor expose ourselves to any 
temptation, unless it be the will of God. If we 
examine our failures, we shall see that most of 
them result from sheer rashness. 

Point II. — Secondly : to awake Jesus Christ. 
We awake Jesus Christ when we revive our 
faith, especially in the great truths of the four 
Last Things. Remembrance of them is an effec- 
tual means for preserving us from sin : " Re- 
member thy last end, and thou shalt never sin " 
(Ecclus. vii. 40). But, that these great truths 
may be beneficial in time of temptation, we must 
meditate on them often, and engrave them on our 
minds. No longer will there be time to search 
into them when temptations have come upon us 



Fifth Week After Epiphany. 79 

and are more powerful than the tardy remedy. 
The Apostles would have been lost, had they, 
when the storm arose, to seek for Jesus Christ. 
Point III. — Thirdly : to call Jesus Christ to 
our aid. He must himself calm the storm. 
Let us say to Him fervently and confidently 
amid our temptations : " Lord, save us, we per- 
ish" (St. Matt. viii. 25). 



The Apostles, seeing the Boat tossed by a 
violent Storm, were afraid of Perishing. 

Point I. — God allows the good to be dis- 
turbed by the violence of their passions, or by 
temptations coming from without. He permits 
this that they may fear and be delivered from 
the vain confidence they might have in their 
own strength and virtue. " There is no certain 
safety while the ocean is around us." 

Point II. — He permits it in order to excite 
us to fervor. When we fear nothing, we live 
on thoughtlessly; when we are in danger, we 
strive to escape from it, and the very effort 
places us in safety. A peace that has lasted too 
long has ruined many a one. 

Point III. — He permits it in order to draw 
us to Himself. " Lord, save us, we perish " ( St. 
Matt. viii. 25), cried out the Apostles when in 
danger. When we are afraid, we have recourse 
to God, pray to Him earnestly, go to Him confi- 



8o Fifth Week After Epiphany. 

dently, cling to His Cross, hide ourselves in His 
Wounds ; and this is what He wants us to do. 
Happy the tribulation which compels us to have 
recourse to God! Let us beseech God to give 
us this salutary fear and to help us to overcome, 
through such fear, by His grace and His holy 
love, all obstacles in the way of our salvation. 



Œburs&a^ 
On three Motives why the Good should 
Fear. 

Point I.— Holy people have reason to fear 
from without. The devil, the world, all crea- 
tures in fine, seem to have conspired to bring 
about our ruin. Example is harmful, opportu- 
nities for doing evil are many. How many 
persons, after having for a long time practiced 
virtue, have lapsed into sin and are lost ! There 
is no age, nor state, nor beginning of holiness 
that safeguards us from such enemies. Who 
will not be afraid? 

Point II. — The good have reason to fear 
from within. We have no enemy more to be 
dreaded than ourselves. Corrupt nature, incli- 
nation to evil, the passions and confirmed habits, 
are the greatest hindrances to our salvation. 
How many are there who have continued fer- 
vent for some time, yet have lost their fervor 
out of the fickleness inherent in us. 

Point III. — The holy have cause for fear 



Fifth Week After Epiphany. 81 

on the part of God. All our good works not- 
withstanding, He may not vouchsafe the grace of 
perseverance, which we cannot merit. Let us 
humble ourselves under the mighty hand of God 
and, with fear united to confidence in His mercy, 
surrender ourselves wholly for time and eternity 
to His providence. 



On Persecutions 
"Lord, save us, we perish" (St. Matt. viii. 25). 

Point I. — Our Blessed Savior has the like 
solicitude for us as for His Church, which has 
endured dreadful persecutions : "for it is every- 
where opposed," reported the old pagan. God 
permits this, to punish us for our backslidings 
and our negligence, to detach us from the world 
and teach us that we must be treated even as 
He was, since we are His disciples : " // they 
have persecuted Me, they will also persecute 
you" (St. John xv. 26). Let us adore this 
Divine Providence, correct the faults which 
draw down such punishment and bear the pen- 
alty with patience. 

Point II. — Jesus allows persecutions to 
prove our virtue and to make it manifest. He 
seems to slumber and not to take heed of us, but 
He will awake at the time He has appointed; 
He will still the waves and restore calm. Let us 
remember the violent storms we have encoun- 
6 



82 Fifth Week After Epiphany. 

tered ; God scattered them when it proved to our 
advantage. His arm is not less strong now, nor 
has His goodness become less great. Let us hope 
everything from Him, and if He protects us, let 
us be sure that all will work together for our 
good. 

Point III. — The Apostles abandoned not their 
ship to the mercy of the waves ; they used every 
effort to save it from destruction, and one and 
all turned confidently to their Master. This 
is what God would have us do during stress and 
storm. He would have us not lose courage, but 
act with vigor and humble-mindedness ; be more 
than ever united in fraternal charity, and pray 
trustingly for the necessary help: "Lord, save 
us, we perish." 



SaturDas* 

On the Reasons for having Confidence in 
Jesus Christ. 

"Why are ye fearful, O ye of little faith " 
(St. Matt. viii. 26). 

Point I. — His goodness. His Incarnation, 
His life, which was only a succession of ben- 
efits — "Who went about doing good" (Acts 
x. 38), — His death, His Sacraments, etc., are 
effects of inconceivable goodness. But we shall 
feel such goodness still more, if we consider 
that it had as object not only the human race 
in general, but each one of us in particular. 



Fifth Sunday After Epiphany. 83 

"He loved me, and gave Himself up for me," 
said St. Paul. 

Point II. — His power. It is infinite. It is 
by Jesus Christ that everything was made, and 
He rules everything with absolute dominion. 
" What manner of man is this, for the winds 
and the sea obey Him?" What can we fear 
under rule of a Master so good and powerful? 
Let us reflect amid temptations that He ad- 
dresses us as He did the Apostles : " Why are 
you fearful, O ye of little faith? " 

Point III. — His merits. As God, Jesus 
Christ already possesses all power, but, as the 
God made Man, He has in addition merited 
for us all graces necessary for our salvation 
and for the forgiveness of our sins. He as- 
sures us, moreover, that everything we ask the 
Father in His Name will be given us. Why, 
then, are we out of heart at sight of our misery 
and weakness, in the midst of our temptations, 
and after our falls ? " Why are you fearful? " 
Only let us cast ourselves into His arms trust- 
fully. He will never let us perish. 



Œbe affftb Sun&aE after Bpipbanc. 

On the Parable of the Good Seed and 
the Cockle. 

Point I. — The good seed is faith, which 
discloses to us the precious things of the 
future life, the greatness of God and the eter- 



84 Sixth Week After Epiphany. 

nal truths. Let us thank God for having 
vouchsafed us this great blessing, which He 
has withheld from so many. Let us examine 
our life to see whether it be conformable to 
our faith. It avails nothing to believe as a 
Christian if one leads the life of a heathen. 

Point II. — The good seed represents the 
graces God gives us, the supernatural lights 
illuminating us, the holy feelings animating us. 
These foundations of our salvation cost the 
Blood of a God. Let us profit by them, lest 
we misuse His goodness and provoke His 
wrath. 

Point III. — The good seed is the Holy Eu- 
charist. What fruit has it not produced in the 
saints! What fruit is it not capable of 
producing in us! Let us examine how it is 
we receive it so often, yet that it produces 
so little fruit. Let us ask our Divine Savior 
to-day to remove from us the hindrances 
which prevent it from bringing about the 
intended results. 



/IRonfcaE. 

" While men were asleep, his enemy came, and 
oversowed cockle among the zvheat" (St. 
Matt. xiii. 25). 

Point I. — This enemy is the devil, who by 
temptation and doubts strives to weaken and ex- 
tinguish our faith. Let us renounce everything 



Sixth Week After Epiphany. 85' 

contrary to faith, let us quicken it anew and beg 
God to increase it ; " 1 do believe, Lord, help my 
unbelief" (St. Mark ix. 23). 

Point II. — This enemy is the world, which 
by its wicked maxims runs counter to those of 
Jesus Christ. It incites to all that Jesus Christ 
condemns. One or other must be mistaken. 
This Our Savior cannot be, He is God; hence 
must the world be in error. Let us not be de- 
ceived by it, let us renounce its maxims and 
submit ourselves as of yore to those of our 
Blessed Savior. 

Point III. — Wicked people are this enemy, 
who lead us by their bad example into evil. The 
bad seed of example is the dangerous cockle; it 
has surprising power to make us fail in duty and 
commit great faults. We should gather strength 
for ourselves from the fear and love of God and 
hold bad example, come whence it may, as an 
object of horror to fly from, rather than as a 
model to imitate. 



God bears with Sinners. 

"Suffer both to grow until the harvest" 
(St. Matt. xiii. 30). 

Point I. — God bears with sinners to show 
His patience. God is offended, every moment 
and in all places, in every way and by all kinds 
of people. He might avenge Himself and de- 



86 Sixth Week After Epiphany. 

stroy utterly those who offend Him ; yet He does 
not so ; on the contrary He loads them often- 
times with blessings. Let us wonder at His 
patience and not add to the number of those who 
cause Him to exercise it. Let us take shame 
from our impatience; a passing word or mere 
trifle throws us out of temper. 

Point II. — God bears with sinners, to show 
His goodness. He does them good, seeks for 
them, shows them favors, patiently awaits them, 
spares no pains to win them, is not repelled. 
Who would not be won by such goodness? 
Who would still dare to offend Him? "How 
most cruel it is to offend such a Father!" (St. 
Bon aventure). 

Point III. — God bears with sinners, to show 
His justice. The little good they do He re- 
wards by temporal prosperity. W^hen He leaves 
them to their own devices, they grow hardened 
and rush into everlasting misery. His not 
punishing them is a consequence of His great 
anger. Let us compassionate sinners who in 
this life are fortunate ; let us be afraid of such 
happiness and ask the great God to punish us 
in this world if we sin, that we may not be 
punished everlastingly: "Here burn, here cut, 
so long as Thou sparest me in eternity" (St. 
Augustine). 



Sixth Week After Epiphany. 87 

TKHeDnesDay. 

On the Watchfulness of Superiors with 
Regard to their Subordinates. 

" While men were asleep, his enemy came and 

oversowed cockle among the wheat " 

(St. Matt. xiii. 25). 

Point. I. — This watchfulness is necessary. 
without it superiors would not be aware of the 
needs of their subordinates so as to be ready to 
meet them, nor of their falls so as to have power 
to remedy them. The leading duty r f a superior 
is hence to watch; if he watch not, all the fail- 
ings of his subordinates which he might have 
forestalled will be imputed to him. How the 
office of superior should be dreaded ! The seem- 
ing advantages \ procures are paid dearly for if 
he fulfills his whole duty, and still more dearly 
if he fails to fulfill it. 

Point II. — This watchfulness should be ex- 
act. The devil, who is the enemy of mankind, 
is cunning. The world in which those subject to 
superiors dwell is full of dangers, and they ever 
find many ways of withdrawing themselves from 
the watchfulness of those placed over them. It 
is not enough for superiors to rest satisfied with 
careless watching; until they watch solicitously, 
they will not prove vigilant enough. 

Point III. — This watchf ulness should be con- 
tinual. We are bound to infer that those who 
had charge of the father of the family's field 



88 Sixth Week After Epiphany. 

watched over it during daytime. The enemy, 
however, availed himself of the night, "while 
men were asleep/' If you are in the position of 
a superior, examine whether your watchfulness 
possess these qualities; if only an inferior, put 
not yourself in such a condition as to have to 
be watched. This is the best way of showing 
your gratitude towards your superiors. 



Œburs&a^ 

The Enemy sowed Cockle among the 
Wheat. 

Point I. — Charity urges us to rejoice at our 
neighbor's welfare; envy, on the contrary, is an 
abominable vice which makes a person wretched 
at sight of the happiness of others and causes 
him to rejoice at their mischances. It is an un- 
ruly passion, which leads a man to commit all 
sorts of crimes that he may injure those who 
annoy him. Let us dread this disgraceful vice, 
which is, withal, most dangerous and very 
widespread. 

Point II. — The envious man is wroth with 
God Himself ; is angered because God does good 
to men; willingly would he stop the flow of His 
graces; he thwarts those who procure God's 
glory, and depreciates the holiest deeds, if he be 
not himself their doer. We should not be sur- 
prised that God punished this vice so severely in 
Cain, in Core and in so many other envious 



Sixth Week After Epiphany. 89 

persons; let us fear similar chastisements, if we 
be guilty of a vice so opposed to the goodness 
of God. 

Point III. — Attachment to the possessions 
and glory of the world is a cause of envy; but 
we ought to be convinced that God ever gives 
us more than we deserve. Let us be humble, 
satisfied with what we have and what we are, and 
we shall cease from being envious. Woe to 
those who are ruled by this vice. " Woe unto 
them, for they have gone in the way of Cain" 
(St. Jude 2). 

"Suffer both to grow until the harvest" 
(St. Matt. xiii. 30). 

Point I. — It is not from unconcern about His 
Church that God tolerates sinners within its 
bosom as well as the good, but in order that 
these may exercise patience under the afflictions 
they suffer from the wicked. Let us profit by 
such troubles, and the Judge Who will punish 
their malice will reward our virtue. 

Point II. — God bears with sinners to try 
the faithfulness of the good. It is easy to be 
good when we are in company with good people, 
but to remain faithful to God in the midst of 
manifold scandals and of numerous enemies who 
deride and persecute the good — this renders 
virtue more glorious to God and more merito- 
rious to the faithful. 



go Sixth Week After Epiphany. 

Point III. — God bears with sinners, that we 
may exercise humility by seeing what we are 
liable to. If we commit neither so many nor 
so great sins as others, it is not because our 
nature is better than theirs, but because God has 
preserved us from falling; were it not for His 
help, we should be perhaps worse than they. 
Let us thank God for His graces and beseech 
Him to grant the like to sinners, who will 
possibly make a better use of them than we do. 



Saturday 
On Avoiding Bad Company. 

Point I. — We should not without good rea- 
son hold intercourse with wicked people. To 

like the society of those who despise God, 
amounts to despising Him ourselves; it is dis- 
obeying God, Who expressly forbids it : " We 
charge you, brethren, in the name of the Lord 
Jesus Christ, that you withdraw yourselves 
from every brother walking disorderly" (2 
Thess. iii. 6). Let us reverence God as we 
ought, and we shall submit to this injunction. 

Point II. — To associate with evil-doers is to 
scandalize our neighbor, who is encouraged 
by our bad example to do the like, or who thinks 
we resemble those whose society we frequent. It 
is simply to encourage libertines, who might 
return to a better mind if no one associated with 
them. Have we any part in this crying scandal? 



Sixth Sunday After Epiphany. 91 

Point III. — To associate with evil-doers is to 
give scandal ourselves and to run the risk of 
being lost. The firmest virtue is insensibly im- 
paired by the society and example of a dissolute 
companion; we gradually become accustomed to 
think, speak and act as he does. God withdraws 
His graces, to punish our rashness and disobe- 
dience; and thus we become evil. "A friend 
of fools shall become like unto them." There 
is a proverb : " Tell me who your friends are, 
and I will tell you what you are." 



Œbe Sfrtb Sunday after ^Spfpbans» 

On the Grain of Mustard-seed. 

Point I. — This little seed represents Our 
Savior, Who outwardly seemed small and con- 
temptible, but Who possessed inwardly infinite 
strength and virtue. This He has made us feel 
by His Passion that has redeemed the world ; by 
His graces, which are the cause of our salvation ; 
by the Eucharist, the source of joy, strength and 
happiness. Let us profit by the virtue He im- 
parts to us by these means, and rejoice that we 
are mean and despicable as He was in the eyes 
of the world. 

Point II. — Jesus Christ, Who at first seemed 
so insignificant, has become great indeed, " a 
great tree." He is the Redeemer of the world, 
the Head of men and angels, an object of ado- 
ration to the whole earth, the hope of the 



92 Seventh Week After Epiphany. 

universe. Let us rejoice at His greatness and 
thank Him for having marked us among the 
number of His true worshipers. Let us re- 
new our engagement to serve Him and yield Him 
homage and love. 

Point III. — This little seed has become a 
mighty tree, and the birds of the air dwell in 
its branches. These branches are, the doctrines 
of His gospel, the law which He proclaimed, 
His counsels, Sacraments, Sacrifice, example, 
miracles and mysteries. Saintly men and wo- 
men, who are the birds of the air, have dwelt in 
them through their frequent meditations. Thus 
have they found rest, food and security; let us 
too draw benefit, even as they did, from the like 
means of grace. 



On Small Faults. 

Point I. — Small faults are to be feared, be- 
cause they have lamentable consequences. 
They lead us into great sins. We grow used to 
sins seemingly trifling, and, by force of habit, 
we easily yield to faults of greater moment ; 
little by little we become very wicked. Great 
crimes startle us at once ; but little sins let us 
grow accustomed to them. A single spark may 
cause a great conflagration : " He who despiseth 
small things shall fall little by little/' 

Point II. — When the devil has got the better 
of us in small things, he will next attack us in 



Seventh Week After Epiphany. 93 

greater; when he has gained a little, he will ex- 
act far more. If we resist him as to small sins, 
he will not venture on urging greater ones. He 
knows well that whoso is faithful in small things 
will likewise be faithful in greater. 

Point III. — When we offend God by small 
failings, He will allow us to fall into greater. 
The faults we call trifling deprive us of fervor 
and devotion, they cool down our love to God and 
make us set less store on His friendship and 
tenderness ; so, in order to punish us, He permits 
us to commit shameful sins. If His love re- 
strain us not, fear ought to do so : " Who fears 
God neglects nothing," says the Holy Ghost. 
So that, even if these slight faults were not a 
greater harm than all the evils of the world, a 
harm which should not be done were it to save 
the whole human race and an evil which must 
be expiated by fire in the future life, we should 
shrink from committing them lest we might 
perish everlastingly. 



On taking Care to do Little Things well. 

Point I. — In the service of God nothing is 
unimportant. Things of seemingly small im- 
port to us are just those which God loves, since 
He wishes to have our whole heart and obedi- 
ence. Men may aspire after great things, inas- 
much as they need them. God has need of 



94 Seventh Week After Epiphany. 

nothing. In His service and in the worship we 
render Him, the smallest ceremonies and the 
slightest actions, when performed fervently, de- 
light the Sacred Heart. Were a king to ask me 
for a flower I am holding in my hand, it would 
be churlish to withhold it and to plead that I 
prefer offering him a large tree which it is not in 
my power to give. 

Point II. — That which should make me holy 
is never unimportant. We should sanctify 
ourselves by the things we do daily. We de- 
ceive ourselves when any one of us says : I 
should like to practice austérités and to live a 
contemplative life, as St. Paul and Hilarion did; 
I should like to suffer for God in chains and fire. 
Let us make our usual meditation well and accept 
the mortifications of our state of life ; let us bear 
patiently rebuffs, contempt and harsh words. 
Our sanctification consists in this ; all else, when 
the opportunity for it is far out of reach, is 
nothing more than a pleasing fancy. 

Point III. — That which is to be rewarded 
with eternal happiness is never unimportant. 
The slighest act of virtue, the observance of a 
little rule, or the uplifting of the heart to God, 
merits the glory, the pleasures, the riches of 
paradise and the possession of God Himself. 
Everything is great which leads to this great 
blessing; everything is small that has no refer- 
ence to God Almighty. 



Seventh Week After Epiphany. 95 

On Humility. 

Point I. — The mustard-seed, which is a very- 
tiny seed and, in Palestine, produces so large a 
plant, represents humility, which makes us small 
in our own eyes, but precious and great in the 
eyes of God. By self-humiliation Jesus Christ 
disarmed the justice of His Father and saved 
mankind ; by humility the saints have attained to 
highest sanctity, have merited heaven's chiefest 
favors and worked greatest wonders on earth. 
By its means I may become capable of anything : 
without it I may strive laboriously, yet make 
but little progress. 

Point II. — Humility renders us wishful to 
be unknown to the world; still, the more it 
seeks obscurity, the more it is esteemed and 
honored by all. Greatness may inspire fear and 
talents admiration, but add conceit to these, and 
you will draw down upon yourself the scorn of 
others. Glory flies from those who run after it. 

Point III. — Humility which lowers us in 
our own eyes constitutes withal our greatness, 
strength and glory. It raises us up above the 
highest honors the world has it in its power to 
confer, because it discloses to us their dangers, 
and makes us use them with thankfulness ac- 
companied by fear. It strengthens us in our 
difficulties, making us lean solely but firmly on 
the Almighty. It is the cause of our merit 
rendering us holier than others, if we be more 



go Seventh Week After Epiphany. 

humble. When shall we understand the im- 
portance and the advantages of humility? 



" The kingdom of heaven is like to a grain of 
mustard-seed" (St. Matt. xiii. 31). 

Point I. — The grain of mustard-seed is 
further a figure of the Christian Church, which 
comprises at first only a small number of simple 
and uncouth men attached to the Savior. Let 
us wonder at the power of Our Lord, Who has 
achieved things so great with instruments so 
weak. 

Point II. — The plant that springs up from 
the grain of mustard-seed becomes as large as a 
tree. Thus the Church, which was so obscure 
in its beginning, has spread throughout the 
world and by the truthfulness of its doctrines 
and the holiness of its maxims has risen above 
all false religions. Let us return thanks to Our 
Lord for having vouchsafed us knowledge of 
these and let us practice them to the utmost. 

Point III. — From the stem of the grain of 
mustard-seed branches shoot forth in which the 
birds of the air dwell : " The birds of the air 
come and dwell in the branches thereof." In 
the instructions, Sacraments and helps given by 
the Church, the great ones of the world, the 
noblest intellects, the most hardened sinners, as 
well as the most fervent saints find repose and 



Seventh Week After Epiphany. 97 

happiness in time and for eternity. How much 
are we to be pitied if we neglect to avail our- 
selves of them! 



On Grace. 

Point I. — A holy thought, a pang of sorrow, 
a salutary inspiration, or a good desire seem 
but small things, yet are they graces invaluable, 
dearly bought blessings from Our Lord, the price 
of the blood of Jesus Christ and proofs of His 
love for us. Should I have fostered so little 
esteem and gratitude for them had I seriously 
thought of this ? 

Point II. — The first seeds of grace are the 
seeds of virtues, of merits and of salvation ; by 
the good use we make of them we deserve more. 
They are capable of leading us to highest sanctity 
if we be faithful to them. God gives them to us 
that we may increase in virtue. Let us by 
corresponding with His designs benefit by His 
goodness. 

Point III. — The abuse of one grace pre- 
vents us from receiving others, or as powerful 
ones, at least, and may end by leading us in- 
sensibly into the gravest irregularities. How 
many sinners would have been saints had they 
profited by the stings of conscience which we 
disregard every day! Let us abide in fear of 
punishment. 



98 Seventh Week After Epiphany. 

Saturday 

On the Passions. 

Point I. — A passion is of little moment in 
its outset, but, however feeble at first, it is an 
evil always dangerous, which if it be not over- 
come may have terrible consequences; the least 
of the passions may lead up to the gravest crimes. 
Let us watch and pray that we may be kept from 
such harm; let us crush the enemy while it is 
still weak. 

Point II. — An unmortified passion after hav- 
ing caused sin produces a habit of it, because 
it leads reason astray; it hinders reflection and 
by the baneful impressions which it causes, puts 
the heart out of order. Let us have no mercy 
on so dangerous an enemy. 

Point III. — From confirmed habit passion 
leads to impenitence and reprobation, since it 
makes us dislike virtue and leaves no disposition 
in the soul save for evil ; it represents conversion 
as too difficult, makes us despair of our own 
strength and of God's mercy and thus entails the 
loss of the soul. Resist beginnings. Let us 
labor courageously and betimes to subdue our 
passions, lest they lead us to everlasting perdi- 
tion. 



Septuagesima Sunday. 99 

Septuagesima Sun&ag. 

" Go you also into My vineyard!' 

Point I. — It is glorious indeed for us to be 
associated with the Apostles and Apostolic 
men, with so many Prelates, Martyrs, Doctors 
and other evangelical workers, who have labored 
and are still laboring in the Church, which is the 
beloved vineyard of Jesus Christ. It is a great 
advantage for us to work for a Master Who is so 
faithful to His promises and so liberal in His 
rewards and to labor in a cause He values so 
much and loves so greatly. Let us thank Him 
for having done us the honor to choose us as 
fellow-laborers with Himself. 

Point II. — The toilers must enlarge the 
vineyard, must cultivate and protect it, must 
employ every effort for this purpose; they must 
serve the Church by example, by word, by the 
pen, by toil and by shedding their blood, if need 
be. Are we worthy laborers? Do we aspire to 
be such? 

Point III. — Each of the laborers should 
begin by the care of his own soul, which is the 
part of the vineyard Our Lord has specially 
made over to him. A laborer of the Gospel is 
not fit to make others holy if he be not himself 
holy. What imprudence would it be to obtain 
the salvation of others and to neglect one's own ! 
" They have made me the keeper in the vine- 
yards; my vineyard I have not kept" (Cant. 
i- 5)- 



ioo Septuagesima. 

On the Employment of Time. 

"Why stand ye all the day idle?" (St. Matt. 
xx. 6). 

Point I. — Three truths concerning time 
should rouse us to employ it well. The first is, 
time has been given us only that we may win 
eternity. For this it is that we are in the world, 
for this we are living, and for this we ought to 
live. Let us pity the numberless Christians who 
while away their life in doing nothing, or in 
doing everything but what they ought to do. 
Let us not be of the number of those whose con- 
duct should give us real cause to pity them. 

Point II. — At each moment we may win a 
happy eternity. No single action done for God, 
however small it be, no word even, nor mere 
uplifting of the heart but may merit reward ever- 
lasting. Complain not therefore of the shortness 
of life, it is long enough for God's designs. 
However short it be, if we use it well we shall 
be among the eternally rich, of whom the Scrip- 
ture speaks : " the rich men of eternity." We 
have only to employ each moment in the proper 
manner. 

Point III. — When time is ended, there will 
be no longer means to earn eternity. Our 
lifetime is the time for battling, working, putting 
out our talents to interest and heaping up treas- 
ures. Eternity is for the enjoyment of the 
victory and of the blessings we have earned. 



Septiiagesima. 101 

Death puts an end to time and leaves us only 
sorrow everlasting for having used it so un- 
worthily. This is, however, a useless regret: 
" The harvest is past, the summer is ended, and 
we are not saved" (Jeremias viii. 20). 



Comparison between our Labor and its 
Reward. 

" Call the laborers and pay them their hire " 
(St. Matt. xx. 8). 

Point I. — Our labor is indeed slight com- 
pared with what we do for the world and the 
devil. The reward is an immense weight of 
glory and happiness. What is a good work, a 
trifling mortification, or a short prayer as com- 
pared with the riches, the honors, and pleasures 
of the abode of God? 

Point II. — Labor is sweetened by consola- 
tions which deprive it of its hardness and 
bitterness. The reward is exceeding great, 
infinite blessings unmixed with any ill. 

Point III. — Our labor is for a short time 
only ; it is soon over and ends, at latest, with this 
life, which is not long; whereas the reward will 
never cease, it is everlasting. I shall enjoy the 
fruits of my labor for all eternity, as long as 
God is God. Let us be convinced that God is 
the only Master Who deserves to be served. 



102 Septuagesima. 

On the Necessity for Zeal. 

Point I. — God seems well-nigh forgotten 

in these our days; He is but little loved, and 
badly served; we see Him outraged at all times 
and in every place; how can God think lovingly 
of us if we are unconcerned at such perverse- 
ness? We should pray and lament over the 
blindness of men, if we cannot bring them to love 
God. Let us not flatter ourselves we love Him 
enough, if we remain indifferent as to what con- 
cerns His glory. 

Point II. — Souls are being perverted ; your 
fellow-creatures, your brethren in the faith, are 
hastening wantonly and in great numbers to hell : 
are you a Christian, are you a man, if you be not 
touched by their destruction? You would help 
a neighbor to drag an animal out of a pit into 
which it had fallen: what should you not do to 
hold back a soul from hell? What have you 
done in this intent hitherto ? What do you pur- 
pose doing in the future? 

Point III. — Libertines spare no pains to 
lead souls astray; heretics and infidels strive to 
do this by conversation and example, by their 
writings and insinuating ways ; the devil achieves 
conquests every day; all show their misplaced 
zeal to advance a cause which brings ruin in its 
train; and yet some who consider themselves 
virtuous are ashamed to uphold virtue, perhaps 
even to practice it! What a subject for con- 



Septuagesima. 103 

demnation, fear, confusion and sorrow should 
this be to us ! 



" Go you also into My vineyard." 

Point I. — God calls us to His service. He 
is our Creator, Redeemer, King, Master and 
Father ; we cannot without ingratitude and in- 
justice disobey Him. Why do we put off giving 
ourselves truly to Him? Why do we serve Him 
so tepidly? "In spirit fervent: serving the 
Lord 3 ' (Rom. xii. 11). 

Point II. — Men glory in being in the service 
of kings of this world : is not the service of God 
infinitely more glorious? All, even sinners and 
the lukewarm, respect the true servants of God, 
who are esteemed by all the court of heaven, for 
God takes delight in glorifying those who serve 
Him and in making them respected by others. 
We should pity those who blush to serve God 
and take shame to ourselves if we be of the 
number. 

Point III. — God's servants are happy; they 
enjoy peace of heart and repose of conscience. 
The friendship of God, His help, His favors and 
the hope of heaven more than make up for the 
arduousness of practicing virtue. Let us attach 
ourselves sincerely and steadfastly to God's serv- 
ice, and we shall enjoy all these advantages. 



I04 Septuagesima. 

On God's Service. 

Point I. — God requires me to serve Him ; 

His sovereign greatness and my dependent state 
do not allow me to deliberate. His will should 
be the sole rule of all my actions. Am I doing 
all that He wishes me to do, exacts from me, 
when He wills it and as He wills it? 

Point II. — I am dependent on God in every- 
thing and for everything. All the moments of 
my life, all my thoughts, words and actions 
should be consecrated to Him. Have not vanity, 
self-love, and self-interest robbed Him of most 
of my acts ? What a cause for sorrow and con- 
fusion when I examine closely into the details 
of my life! 

Point III. — All that I do not perform for 
God is lost to me ; the most brilliant actions, nay, 
even the holiest, please Him not, unless they are 
done for His sake. He promises to reward 
those alone who serve Him; He threatens the 
useless servant and the wicked servant with the 
like punishment. Can I think seriously about 
these truths without fearing for my soul and re- 
forming my conduct ? 



SaturDaE. 
On Idleness. 

Point I. — Idleness offends Almighty God. 
To idle means to waste time, talents and the 



Sexagesima Sunday. 105 

graces God has deigned to grant us for His glory. 
We shall have to render account for every idle 
word. What an account, then, shall we have to 
render for so much time spent in idleness, or 
devoted to frivolous pursuits ! 

Point II. — Idleness is dangerous to our- 
selves, because it is the source of all kinds of 
vice. A man has every cause to fear when he 
is dawdling away his time ; he cannot remain long 
doing nothing. He who knows not how to em- 
ploy himself usefully will soon do something 
hurtful to his soul. We ought to employ many 
spare moments in prayer and in spiritual reading, 
and then they will all become precious. 

Point III. — Idleness is injurious to our 
neighbor. We can at all times employ ourselves 
in the service of those set over us, in the support 
of our family, in the duties of our state of life, 
and in works of charity. How many poor are 
there to relieve, how many sick to comfort, how 
many sinners who need prayers ! Those who 
have no idea of how to fill up their time are they 
who are altogether wanting in charity. Are not 
we of this number? 



Seyagesima Sunday. 

" The sower went forth to sow " ( St. Matt. 

xiii. 3). 

Point I. — The seed is the word of God, 

which we hear so often; nay, more than this, it 



io6 Sexagesima Sunday. 

is the voice of the Holy Spirit speaking within 
us, whereby He moves us to profit by the external 
word, namely, by light in the mind, inspirations, 
and stirrings of the heart. Let us thank God for 
bestowing them on us so liberally and with such 
special kindness. The graces we actually possess 
would be enough to save a whole world, were 
they carefully turned to account. 

Point II. — If the good seed bring not forth 
fruit, it is always our own fault. Not to benefit 
by it is to despise the good which God has done 
us ; to bring to naught all His merciful designs 
in our regard; to abuse unworthily a blessing 
which cost the labors, life, nay even Death, of our 
gracious Redeemer: He gave all these in order 
to merit His graces on our behalf. 

Point III. — The sower, in sowing his seed, 
expects to reap the fruit, and if the ground 
bring forth nothing, he abandons it. God gives 
us His graces and expects us to profit by them; 
if we benefit not by them, He is indignant, 
threatens, even curses the barren soil. Jesus 
Christ withdraws His graces and abandons us. 
The mind is deprived of supernatural light; the 
will grows unconcerned, and little by little we 
reach the lowest misery in store for the hardened 
heart. Let us fear the terrible justice of God. 



Sexagesima. 107 

Four Obstacles preventing us from profit- 
ing by the Grace of God. 
" The sower went forth to sow" (St. Matt. 
xiii. 3). 

Point I. — The first is hardness of heart: 
the seed of the sower fell on "stony ground/' 
When by attachment to evil, or long resistance to 
grace, our heart becomes as it were callous, 
graces are lavished on us in vain. 

The second is distraction of mind: the seed 
fell " by the wayside." A distracted mind, con- 
tinually buried and absorbed in things of the 
outside world, never entering into itself, allows 
the graces God bestows to run to waste. 

The third is the multitude of cares bearing on 
this present life and the worldly pursuits which 
prevent us from thinking about what God re- 
quires from us for our everlasting salvation. 
The seed " fell among thorns." The thorns, says 
Our Savior, are the useless anxieties of life : 
" The cares of this world." 

The forth obstacle proceeds from the artifices 
of the devil. He is the wicked one which eateth 
up the grain thrown down. "And the birds of 
the air ate them up" (St. Matt. xiii. 4). This 
calamity happens not to those who by Christian 
watchfulness keep the doors of their heart and 
mind closed to the devil. 

Let us consider which of these obstacles pre- 
vents us from profiting by the graces we are 
continually receiving. 



io8 Sexagesima. 

On three Dispositions we should have in 
order to profit by god's graces. 

Point I. — The first disposition is a mind 
docile and faithful to the principles of faith, 
without any undue bias, or prejudice, or attach- 
ment to principles contrary to faith, preventing 
us from giving heed to what God requires from 
us : " They who, hearing the word, keep it " ( St. 
Luke viii. 15). The light from heaven is shed 
abundantly on a soul which listens to God's voice 
alone. Am I in this happy condition? 

Point II. — The second disposition is good- 
ness of heart, that is, a real wish to profit by 
God's gifts : " in a good and perfect heart." This 
is the good ground which yields a hundredfold. 
Let us often repeat with Samuel : Speak, Lord, 
for Thy servant heareth, faithfully to execute 
Thy commands. 

Point III. — The third disposition is con- 
stancy in doing the good to which God disposes 
us by His graces. Our faithfulness in corres- 
ponding with one grace disposes us to receive 
others, and God rejoices in bestowing His talents 
on those who know how to turn them to account. 
" They bring forth fruit with patience." Should 
I not fear lest my unstable mind, sometimes fer- 
vent and at other times completely lukewarm, 
should compel God to deny me some portion of 
the graces destined in His mercy to procure for 
me perseverance and to crown it. 



Sexagesima. 109 

" The seed is the word of God" (St. Luke 
viii. II). 

Point I. — Consider how worthy, precious, 
and excellent this word is; it comes from God 
Himself, Who has given it to men and inspires 
His ministers. The ministers of Our Lord an- 
nounce to us the word of God, as they had 
received it from Him : sicut est vere verbum Dei. 
They preach it through God : " God as it were 
exhorting by us" (2 Cor. v. 20). They preach 
it in the name of God: secundum prœceptum 
Salvatoris. Let us praise and thank the good- 
ness of Our Lord and henceforth hear His Holy 
Word with greater reverence and docility. 

Point II. — The prophets, Jesus Christ and 
the Apostles have announced the word at peril 
of their lives; they have sealed their testimony 
with their blood and by their death ; men of zeal 
still risk their lives in order to proclaim it to un- 
believers. Coward that I am, who make not the 
smallest effort to hear it, still less to obey it ! 

Point III. — The word has destroyed idolatry, 
has brought us to know God, the adorable 
Trinity, Jesus Christ, all His goodness, justice 
and rewards; has taught us the way to heaven, 
the enormity of sin and beauty of virtue; every 
day it converts a multitude of sinners. What 
fruit is it producing in my heart? If it serve 
not for my sanctification, it will serve for my 
condemnation. " It shall not return to me void," 
says God, through His prophet Isaias (iv. 11), 



no Sexagesima. 

Œbursôag. 

Effects of the Word of God. 

Point I. — The word of God is a word of 
salvation, verbum salutis. By this divine word 
has God established the reign of virtue and 
sanctified so many souls ; by it also He wishes to 
convert and reform us; by it we have received 
the faith and without it shall never live the life 
of faith. Let us then never neglect a benefit so 
great and salutary. 

Point II. — The divine word is not intended 
by God to proclaim truths flattering to the 
senses, or to gratify the delicacy, curiosity, or 
passions of men, but is meant for their salva- 
tion: "to give knowledge of salvation" (Luke 
i. yy) . We should hence hear it in singleness of 
heart and solely that through it we may learn 
from God the science of salvation. 

Point III. — The same instruction which is 
profitable to some, leaves in the full disorder of 
their life those who receive not with docility the 
lessons conveyed to them, who forget them and 
meditate not on them, much less put them in 
practice. If we would have the word of God 
profit us, we should hear it with reverence, 
meditate on it with attention and obey it with 
courage. What an account shall we have to 
render for so much instruction neglected! 
"Speak, Lord, for Thy servant heareth" (i 
Kings iii. 10). Speak to me, Lord, I am re- 
solved to listen to Thee and to obey Thee. 



Sexagesima. m 

On Reading. 

Point I. — When we pray, we are speaking to 
God; but when we read a spiritual book God 
speaks to us, teaches us, reproves us. Let us 
be more diligent in reading spiritual books, be- 
cause they contain the word of God ; let us revive 
our faith and feeling of reverence by pious read- 
ing and adore, like St. Augustine, the Holy Spirit 
hidden under the outward form of the letter. 

Point II. — Inasmuch as a good book is valu- 
able, in so much are bad books hateful and 
abominable; they injure the mind, pervert the 
heart, sully the conscience and ruin souls. Read 
good books often; the less taste you have for 
them the more do you need them and the more 
is your soul in languor. How many moments 
are lost to you which a little reading would 
render profitable ! Fear death if you are wont to 
neglect the word of God, which is the word of 
life and the food of your soul. 

Point III. — Read in order to learn, and not 
out of curiosity; read little and slowly, but 
meditate and reflect much on what you read, and 
impress it upon your heart that you may gain 
profit by it. If reading does not cause us to im- 
prove, the reason is perhaps because we read too 
much and reflect not enough on what we read. 
First, let us begin our reading by asking for 
God's help : " Give me understanding." Second- 
ly, let us meditate attentively on what we read: 



ii2 Sexagesima. 

"And I will search Thy law." Thirdly, let us 
resolve to put in practice the lessons we have re- 
ceived: "And I will keep it with my whole 
heart" (Psalm cxviii. 34). 



Satur&ag. 

Three Truths concerning Grace. 

Point I. — Without grace we can neither 
merit heaven nor accomplish any salutary work, 
we cannot even think a good thought or raise 
up our heart to God : " Without Me you can do 
nothing" (St. John xv. 5). Let us humble 
ourselves at sight of our weakness, and entreat 
God confidently and with fervor to give us His 
grace. 

Point II. — With the help of grace we can 
do everything, can overcome the most violent 
temptations and most confirmed bad habits ; can 
practice the greatest virtues, bear the greatest 
afflictions, and, like the martyrs, triumph over 
the severest tortures : " I can do all things in Him 
Who strengthened me" (Philip, iv. 13). 
Why, then, am I weak? It is because I do not 
labor to merit grace and therefore do not profit 
by it. 

Point III. — Grace will not save us unless 
we correspond with it: "The grace of God 
with me" (1 Cor. xv. 10). We should corres- 
pond with it by doing the good it inspires us 
with for our sanctification; if we abuse it, it will 



Quinquagesima Sunday, 113 

serve for our condemnation : " / will hear what 
the Lord God will speak in me " (Psalm lxxxiv. 
9). 



(Stuinquagcslma Sunday. 

On the Blind Man restored to Sight on the 

Road near Jericho. 

Point I. — This blind man is aware of his 
misfortune, he wishes to be restored to sight, 
and craves to be cured. Let us confess we are 
blind as to what relates to salvation and to eter- 
nity. How many false lights do self-love and 
the love of the world produce in our mind, de- 
priving us of the light of faith and of grace! 
Let us be ashamed because we have so little wish 
to be cured and because we do not apply for the 
remedy. 

Point II. — Everyone told the blind man to 
keep silent; but he cried out the louder, lest, if 
he missed this opportunity, he should never again 
find one so favorable : " Jesus of Nazareth was 
passing by" (St. Luke xviii. 37). Let us avail 
ourselves of graces and opportunities of salva- 
tion while we have them, and let no human 
respect hold us back. These graces pass by and 
do not return. "I fear Jesus passing by," we 
should say with St. Augustine. 

Point III. — Jesus Christ listened with com- 
placency to the prayer of the blind man and 
graciously granted him what he so earnestly 
asked for. The man when cured followed his 



ii4 Quinquagesima. 

benefactor with joy and gratitude and countless 
praises. Let us be surprised at the goodness of 
our dear Lord with regard to ourselves and em- 
ploy in His service and for His glory the lights, 
graces and powers he has deigned to give us. 



/IRonDag* 
On the Baptism of Our Lord. 

Point I. — Jesus Christ, in order to rouse 
sinners to contrition and to penance, chose to 
receive the baptism administered by St. John the 
Baptist. All the humiliations of the Incarnation, 
Birth and even of the Passion and Death of 
Christ, cannot be compared with this humilia- 
tion, because in. this mystery He assumes the 
semblance of sin and ranks Himself among the 
guilty more fully than in the other mysteries. 
Can any pride hold out at sight of such humility? 
Will anyone dare to think himself holy, when he 
sees the Saint of saints pass for a sinner. 

Point II. — Everything conspires to glorify 
Jesus Christ in His humiliation. St. John an- 
nounces Him as the Messias, the Redeemer of 
Israel, the salvation of the world. The Holy 
Spirit descends on Him in the form of a dove. 
God the Father declares Him to be His beloved 
Son, in Whom He is well pleased. Our Lord 
teaches us by this example the truth of that say- 
ing which He will so often repeat: "He that 
humbles himself shall be exalted." Let us profit 



Quinquagesima. 115 

alike by the words spoken and the example given. 
Point III. — Christian baptism, which has 
regenerated us, and of which that of St. John 
was only a figure, produces similar effects in us. 
Jesus Christ by the faith which He bestows upon 
us in this Sacrament, unites us to Himself as 
members with their head, as branches with the 
vine, as children of the new covenant; the Holy 
Spirit takes possession of our soul by grace; the 
heavenly Father declares us to be His Children 
and His heirs. Let us thank God for this ines- 
timable benefit, renew our engagement with our 
Divine Lord and profit by the blessing of our 
baptism. 

ŒuesOag, 

"Blessed are they that mourn: for they shall be 

comforted" (St. Matt. v. 5). 

Point I. — It is not enough to have renounced 
the pleasures and vain amusements of the world; 
we should greviously deplore our sin and weep 
also in compassion for the sins of others; we 
should moreover shed tears of devotion, con- 
sidering ourselves as exiles from God and from 
His paradise. But alas ! my soul, O Jesus, is 
dry ground without water; water it with Thy 
grace, and it will shed tears of contrition, com- 
passion and devotion. 

Point II. — The blessing which Our Lord 
promises to those who mourn is that they shall 
be comforted; if they weep for their own sins 



ii6 Ash Wednesday. 

they will obtain forgiveness ; if they weep for the 
sins of their neighbor, they will obtain his con- 
version; if they weep because they are banished 
from heaven, they will be received within its pre- 
cincts, and their tears will cease. 

Point III. — Let us keep Our Savior's ex- 
ample ever before us. Of Him we never read 
that He laughed, but we do read that he wept in 
the manger, at the grave of Lazarus, over His 
beloved Jerusalem and in the garden where he 
wept tears of blood: Toto corpore ûevit; He 
wept in the whole of His body. His example 
should make us rejoice to weep, and the curse with 
which He threatens those who give themselves up 
laughingly to the senseless pleasures of the world 
should make us shrink from them. 



On the Thought of Death. 

"Remember man, that dust thou art, and unto 
dust thou shalt return." 

Point I. — The thought of death is an excel- 
lent preparation for a holy life. It detaches us 
from the world we must soon leave ; moderates 
undue mirth; sweetens the bitterness of afflic- 
tion ; leads to repentance ; causes us to do the 
good we shall be unable to perform after death ; 
keeps us from sin. Never shall we offend God, 
says the Scripture, if we think of death, but shall 
serve Him with fervor. Let us cherish this 



Week After Ash Wednesday. 117 

wholesome thought. Everything we see will help 
us in this. "He hath filled all things with 
death," says the wise man. 

Point II. — In order to render the thought of 
death effectual, each one should think of it as 
it concerns himself, not saying in a general way, 
as preachers do from the pulpit, All men must 
die; but every one should say, I shall die; this 
body of which I take such care, is to be reduced 
to dust, to rottenness ; to me the world will be no 
longer anything ; I shall be for ever forgotten out 
of mind. Bitter is the thought, but faith and 
hope will sweeten it to us. 

Point III. — It is not enough even to be mind- 
ful that death will come ; we should remember, 
says the Holy Spirit, that it will come soon: 
"Remember that death is not slow" (Ecclus. 
xiv. 12). When we think of it as distant, it 
moves us not. Life is short; it is a vapor that 
vanishes in a moment, a drop of dew, a little 
smoke, as we are warned in Holy Writ. This 
year, this week, this day, perhaps even this very 
hour, may be the last of my life. I should be ever 
on the watch, that I be not taken by surprise. 



Œburs&as after ?teb Wlebnestev. 

" Lay up to yourselves treasures in heaven " 
(St. Matt. vi. 20). 

Point I. — Our Lord recommends us to labor 
to gain riches, not of this earth, the good things 



n8 Week After Ash Wednesday. 

of which are but few, mixed with innumerable 
ills, and passing soon away, but in heaven, where 
the blessings are without measure ; they are treas- 
ures where everything is eternal; neither thieves 
nor death can snatch them from us. These true 
riches are for us, and not for strangers, whose 
aim is to work for the world. Are not these 
treasures deserving of our esteem, our desires, 
our labors? 

Point II. — Let us consider how much we can 
earn by our good works. The least act of virtue 
performed in a state of grace merits commenda- 
tion during life, at death, at the judgment and in 
heaven. It possesses the power to obtain what 
is needful for us together with the remission of 
the penalty due to our sins ; it merits paradise, 
that is to say, the glory, the delights and the 
riches of the abode of God. We can perform 
these actions at all times, and if we do so, what 
riches shall we not acquire? Shall we not be 
among the eternally rich — among those who are 
rich according to faith ? " The rich ones of 
eternity — the rich in faith." 

Point III. — It is true we can earn much, but 
it is still more true that we may earn but little 
by reason of our negligence. We accomplish 
very few holy actions, deprive them of their 
merit by imperfect intentions, waste time, and at 
death, as after a dream, there remains to us 
nothing. Let us think beforehand what we can 
do this Lent, which will perhaps be the last of our 
life. Let our fasts, prayers, and good works be 



Week After Ash Wednesday. 119 

performed with fervor. Let us labor to heap up 
treasures in heaven. 



ffrf&aE after Bob We&nes&as. 

"Love your enemies, do good to them . . . 
pray for them" (St. Matt. v. 44). 

Point I. — God not only forbids revenge and 
open enmity, but also willful dislikes and the 
slightest cherished bitterness of heart. Let us 
examine our heart especially before approaching 
the altar, in order to see if we harbor not some 
bitterness of heart exciting the anger of Him 
Whom we are wistful to receive. 

Point II. — Love. We ought to love even 
those who love not us, those whom we believe to 
be hostile to us. The command of our Sovereign 
Lord, His example, that of His Son and of His 
saints, show us that it is possible to act so. The 
love of God, our own interest, and the merit of 
this love should urge thereto. 

Point III. — Do good to them. We must do 
good to those who harm us, or who wish us evil. 
We shall thereby be the children of our Heavenly 
Father, Who causes the sun to shine and the rain 
to fall for His greatest enemies as well as for His 
friends. 

Point IV. — Pray for them. As though un- 
able to repay the good which the bad treatment 
we receive from our enemies procures for us, we 
should beg God to reward them. 



I20 Week After Ash Wednesday. 

Point V. — If we owe these fourfold duties to 
our greatest enemies, ought we not practice them 
with reference to our brethren, when through 
inadvertence or levity, or for any other reason, 
they seem to be thwarting us ? 



Saturday after 2lsb llïïlefcnes&aE* 

On Christian Hope. 

Point I. — "Be of good heart: it is I, fear ye 
not" (St. Matt. xiv. 2j). These are the words 
of Our Savior to His disciples when they were 
seized with fear at beholding what they took for 
an apparition walking on the sea. He reassures 
us in like mode, giving us firm trust, when we are 
afraid, when we pray and when we work. He as- 
sumes the name of the God of Hope — Deus spei. 
It is in Him we should place all our trust for time 
and for eternity. All other support is only weak- 
ness and vanity. 

Point II. — He is our Creator and promises 
He will not abandon His work, but will watch 
over it. He is our Redeemer and has a predilec- 
tion for those whom He has ransomed. "Fear 
not, for I have redeemed thee " (Is. xliii. i). He 
is our Sovereign King. He possesses infinite 
power, nothing is impossible to Him, not even ar- 
duous. Is it possible for our hope to have a 
better foundation than providence, goodness and 
power infinite? 

Point III. — God wishes us to hope in Him, 



First Sunday in Lent. 121 

but He also desires that this hope should be with- 
out presumption or negligence. To hope that 
God will do everything without our doing any- 
thing ourselves is blameworthy presumption and 
unbearable neglect. " Trust in the Lord and do 
good/' said David (Psalm xxxvi. 3). Hope 
should be without fear that God will fail us ; our 
own weakness we should fear and should act by 
the power of grace; this is the true way of salva- 
tion. 



ffirst Sun&as tn %-ent. 

On the Temptation in the Wilderness. 

Point I. — Our Lord chose to be tempted that 
He might teach us that temptation is a great good 
when God exposes us to it. By bravely resisting 
we show our fidelity to God and glorify Him by 
triumphing over His enemies ; the penalty due to 
our sins is blotted out, virtue is strengthened, 
grace is increased and we merit glory. Blessed 
are they who suffer temptation ! Take courage : 
should our enemies attack us, we shall conquer. 
The help of grace will never be wanting to us; 
with it we can do all things. 

Point II. — Our Lord withdrew into the desert 
when he was tempted, to teach us that temptation 
is a great evil when we incur danger by putting 
ourselves in the occasion of it. Not to fear is 
mere foolhardiness. Great saints have been lost 
by not fearing the occasions of sin, and we our- 
selves have been often overcome. To put our- 



122 First Week in Lent, 

selves in the way of temptation is to tempt God ; 
it is to risk the loss of grace, virtue, holiness, 
paradise. He who exposes himself to danger will 
perish in it. Let us think beforehand of the occa- 
sions of temptation which we may be exposed to 
and by fleeing from them save ourselves from 
ruin. 



dftonfcas. 

On the Last Judgment. 
See the First Sunday in Advent, page i. 



GuesDas. 

" My house shall be called the house of prayer " 
(St. Matt. xxi. 13.) 

Point I. — The early Christians were wont to 
be told that it is a dreadful thing to spend a day 
without praying. Is it not, however, more 
dreadful still that one professing openly to be ex- 
ceptionally religious, who has broken with the 
world to attach himself solely to God and secure 
the salvation of his soul, should pass days and 
even weeks without employing in a fitting manner 
a quarter of an hour in prayer, and that his mind 
should be wholly taken up with vain and empty 
thoughts ? Meditation, it would sometimes seem, 
is the least worthy of our occupations, we omit 
it so easily, prepare it so carelessly, make it so 
badly. 



First Week in Lent, 123 

Point II. — It is impossible to persevere in vir- 
tue without the help of prayer and meditation. 
This is the opinion of all the saints, and experi- 
ence but too clearly proves it. The falls which 
surprise us are generally caused by our negligence 
and by the abandonment of this holy exercise. 

Point III. — On the other hand it is impossi- 
ble that he who goes through his meditations 
with exactness should not make great progress 
in the ways of our Lord. Were we to spend an 
hour every day in thinking of the eternal truths, 
of the means of sanctifying ourselves and of 
pleasing God, and were we to take care to foresee 
and diligently seek out opportunities for putting 
in practice our good resolutions, we should be- 
come saints. Consequently, as we have to make 
our meditations, let us make them well. 



IKHeDnesDas» 

u The men of Ninive shall rise in judgment with 

this generation and shail^ condemn it" 

(St. Matt. xii. 41). 

Point I. — Three things will put us to shame 
at the great judgment-day and draw down severe 
punishment upon us as compared with seculars, 
nay even with unbelievers. The first will be the 
instruction we have had given us and the many 
great lights we have received. We are not only 
acquainted with religion and its mysteries, which 
heathens are ignorant of, but we know in addi- 



124 First Week in Lent. 

tion nearly everything that is revealed in Scrip- 
ture. There is scarcely a truth contained in the 
Bible on which we have not meditated. The ser- 
vant who knows his master's will and does not do 
it will be severely punished. 

Point II. — The great number of graces and 
means of salvation which we have had will in- 
crease our confusion. What shall we say when 
the heathens reproach us with the fact that the 
help we have received for our own sanctification 
would have sufficed to save a whole pagan nation, 
had God only bestowed it ? Let us fear the abuse 
which we are making of grace. 

Point III.— Our state of life will be also a 
cause of shame. After the pledges given at our 
baptism and in religion, we taught, preached, told 
others that they ought to serve God, to flee from 
sin, practice virtue and win paradise by giving 
heed to the Gospel. This we insisted had to be 
done: yet we ourselves did it not. What a re- 
proach! Let us save ourselves from this shame 
by practicing what we preach to others. 



Œbursfcas. 

On the Woman of Canaan. 

Point I. — This distressed mother, seeing the 
evils which the devil inflicts upon her dear daugh- 
ter, is anxious to find a remedy. She leaves her 
home and country and applies to Jesus Christ, 
Whose renown has made Him known to her as a 



First Week in Lent. 125 

worker of miracles ; she believes, hopes, prays and 
straightway, instead of the pagan she was, be- 
comes one of the faithful. Her daughter's ill- 
ness appeared to be an evil, whilst in reality it 
was a means used by Providence .to obtain for her 
the greatest of blessings. Let us rest satisfied 
that what we call afflictions, misfortunes, and 
crosses are, in the designs of God, a great bless- 
ing to us. He seems to be afflicting us, whilst He 
is really showing to us His love. Let us look at 
things from this point of view, and never give 
way to repining. 

Point II. — Let us consider what this stranger 
does. She entreats Our Lord earnestly, she bears 
His repulse patiently, she humbles herself without 
losing heart, she is unflinching, she summons 
the Apostles to her aid. We teach others how to 
pray; now from this woman we may ourselves 
take a lesson. 

Point III. — Let us consider Our Savior's be- 
havior, that we may profit by it and be full of 
confidence, even when He seems to be taking part 
against us. He listens to the prayer of this wo- 
man without appearing to be touched by it; He 
repels her and speaks slightingly of her and her 
whole nation; yet afterwards He praises her 
trust and speaks of it with admiration. He grants 
what she desires and wishes it to be known that 
the mother's faith has cured the daughter. If we 
pray with humble confidence, everything will be 
granted us. 



126 First Week in Lent. 

On the Cure of the Man stricken with 
Palsy. 

"I have no man" (St. John v. 7). 

Point I. — This afflicted man has learnt from 
his own experience how little one can rely on a 
fellowman, since, during thirty-eight years, he 
had not found any relative, or friend, or chari- 
table person to give him the succor he needed in 
order to be cured. Had not our Blessed Lord 
taken pity on him, he would to all appearances 
have died of his disease. Let us learn to put all 
our hope in God and rest assured that if we rely 
on the goodness, faithfulness, or power of men, 
we shall be deceived : " Cursed be the man that 
trusteth in man" (Jeremias xvii. 5). 

Point II. — This curse uttered by the prophet 
may be a foretelling of what will happen should 
we place our reliance on creatures and a judg- 
ment announced in the name of God, who will 
certainly punish our ill-regulated life. Terrified 
at a prediction which experience verifies, at a pe- 
tition which is carried into effect and at a sen- 
tence without appeal, let us center our whole trust 
in God. His faithfulnes is such that He never 
will forsake us. 

Point III. — We may apply to men confi- 
dently, when we have reason to believe that 
God will use them as instruments to procure us 
good ; when this trust is not severed from that we 
repose in God, or does not oblige us to do any- 



First Week in Lent. 127 

thing contrary to duty, then God does not forbid 
us to expect and invite the help of man. Let us 
remember ever to have recourse to God. 



Saturday 
On the Transfiguration. 

Point I. — Our Heavenly Father teaches us 
three things which constitute the greatness of 
our adorable Master. First, that Jesus is His 
Son, not by adoption or resemblance or prefer- 
ment, as the just are made children of God, but 
His Son by nature, by identity of essence, equal 
to His Father in all things, almighty, eternal, 
immense, good, wise and just, as is the Father. 
This praise includes all other praise. What joy 
then ought we to feel if we love God dearly ! He 
Whom men treat as a fanatic, a demoniac, an ig- 
norant and wicked person, is the Saint of saints, 
the God of the universe, the Creator of all things. 
How the glory of this title more than makes up 
for the shame of so many outrages ! 

Point II. — The second commendation is that 
He is the Beloved, in Whom the Father delights : 
" This is my Beloved Son, in Whom I am well 
pleased" (St. Matt. xvii. 5). Fie is the beloved 
for His own sake, because He is the Son, 
whereas the just are only loved because they are 
friends of the Son. It is in this Son that the 
Father loves us; it is through this Son that the 
Father has chosen to redeem and sanctify us. 



128 Second Sunday in Lent. 

The more closely we are attached to Our Savior, 
the more we shall be loved. 

Point III. — The third thing in praise of Our 
Savior is, that He is our Mediator, our Legis- 
lator and our Teacher: "Hear Him." He an- 
nounces to us the behests of His Father, instructs 
us in His law and teaches us the true way to 
heaven: "Hear Him." All our happiness de- 
pends on our docility in hearing, and our faith- 
fulness in practicing, whatsoever He teaches us. 
" Seek ye God, and your soul shall live, " says the 
Psalmist (Ps. lxviii. 33) 



Second Sunday (n Xent, 

On the Happiness of the Christian. 

"It is good for us to be here" (St. Matt. 
xvii. 4). 

Point I. — A Christian is happy because he is 
free from evils attendant on infidelity, to wit, 
from error, dissolute habits and damnation. Out- 
side the Church nothing is found but error and 
falsehood. It is the commission of horrible sins 
which lead into everlasting ruin those who refuse 
allegiance to the Church. Had I been born 
among idolaters, Turks, or heretics, I might now 
be an idolater, a Turk, or an obstinate heretic. 
Whatever my parents were, that I might myself 
have been. My life might have been disorderly 
if theirs had been, and my damnation well-nigh 
certain. My good God, what great things has 



Second Sunday in Lent. 129 

Thy providence done for us in preserving us 
from such evils ! 

Point II. — A Christian is happy on account 
of the blessings which he enjoys. He possesses 
faith, which discloses to him the greatness of 
God and the blessings of a future life ; he has 
grace, which makes him the child, friend and 
heir of God; further, he has a vast array of 
actual graces, the Sacraments, the Word of 
God, the example of Jesus Christ and of the 
saints, even a participation of the Divine Na- 
ture; Consortes divinœ naturœ. (2 St. Peter 
i. 4). This is a happiness we shall only compre- 
hend thoroughly in heaven. Let us not render it 
profitless. 

Point III. — A Christian is happy through 
his hope of eternal happiness in heaven. One 
religion alone leads thither. A Christian merits 
heaven by the least of his actions performed in a 
state of grace. He is ushered into heaven at the 
very moment of death, a grace not granted to the 
holiest under the old law. Let us thank God now 
for this inestimable blessing, until we can offer 
Him more perfect thanks in heaven. 

Note. — The following Meditation is also for 
this Sunday. 



130 Second Week in Lent. 

SeconD Sunday In Xent» 

On the Happiness of Paradise. 

" It is good for us to be here " 
(St. Matt. xvii. 4). 

Point I. — We shall be happy in Paradise 
inasmuch as we shall have no wish unfulfilled. 
All our desires will be satisfied. The grandeur 
of God's house, with its beauty, splendor, pleas- 
antness ; the complete bliss of the soul and all its 
powers ; the happiness of the body in all its 
senses ; the company of angels, of saints, of the 
Blessed Virgin, of Jesus Christ, of God Him- 
self; all knowledge, riches, delights; the happy, 
calm and secure life we shall there enjoy; such 
raptures will satisfy all our desires ; " / shall be 
satisfied when Thy glory shall appear " ( Psalm 
xvi. 15). How can we now understand fully 
such happiness as this? 

Point II. — We shall be happy in Paradise, 
since there will be nothing to fear. Our fears 
and our longings are the source of all our worry 
here below. Of what can we possibly be afraid 
in heaven? Of troubles, sin, death, the end of 
our happiness approaching, or a sense of satiety? 
None of these things shall we encounter there. 
Neither sorrow nor sin can enter heaven, for to 
sin we shall be unable; happiness will be ever- 
lasting, pleasures will be ever new, without sur- 
feit. Let us say with St. Bernard: "Paradise, 
my dear home, how beautiful thou art: how lovely 
thou art!" 



Second Week in Lent. 131 

Point III. — This God promises us ; now let 
us reflect on what He requires of us: First, 
that we should not forfeit this happiness for a 
mere bauble, for the pleasure of a moment ; sec- 
ondly, that we should strive to merit it; thirdly, 
that we should desire it earnestly; fourthly, that 
we should comfort ourselves, amid our suffer- 
ings, afflictions and miseries, with a firm hope 
of a happiness never to end. 



/IBonDaç. 

" You shall die in your sins " (St. John viii. 21). 

Point I. — Not only should grievous sinners 
fear this threat of Our Savior, but also souls that 
are lukewarm in God's service, who seek God 
feebly, and do good languidly and from custom. 
God says He can barely endure such lukewarm- 
ness and will in the end cast them forth with ab- 
horrence. " Because thou art lukewarm, I will 
begin to vomit thee out of My mouth" (Apoc. 
iii. 16). What a misfortune to live in such a con- 
dition ! Have I not real cause for fearing that I 
am in it? 

Point II. — The signs of this lukewarmness 
so hateful to God are : negligence during spirit- 
ual exercises; constant dissipation of the mind 
that attends neither to itself nor to God; a habit 
of acting on every occasion without inner spirit ; 
negligence in acquiring the virtues fitting to our 
state of life ; distaste for things spiritual ; a con- 



132 Second Week in Lent. 

science utterly unconcerned about small faults. 
Can I doubt whether I am in this plight of luke- 
warmness, since I bear all the marks of being in 
it? 

Point III. — This condition of soul is very 
dangerous, because we are, when in this temper, 
less aware than grievous sinners are of our 
disease, inasmuch as our sins, being less notice- 
able, impress less deeply, and thus we become 
habituated easily to their presence; and further, 
because this evil is almost without remedy. The 
eternal truths terrify not those who are in such 
evil case; they frequent the Sacraments and say 
their prayers from habit and without fruit. 
Who can possibly expel such lukewarmness, if 
God in His mercy do not so, through that grace 
to which everything readily yields? 



" According to their works do ye not " 
(St. Matt, xxiii. 3). 

Point I. — Example has a wondrous power 
to induce us to sin. It discloses to us evil 
whereof we were ignorant; removes the natural 
shrinking and sense of shame, which hitherto 
kept us from wrongdoing; causes us to lose 
esteem of virtue once highly prized by us; fills 
us with ideas contrary to righteousness; and, 
little by little, through the example of others, we 
are involved in ruin. Let us ask forgiveness 



Second Week in Lent, 133 

from God for having so often set a bad example 
and for having so often followed that given by 
others. 

Point II. — If we copy bad example, it is be- 
cause the want of interior light, fear of contempt, 
weakness, complacency and human respect make 
us do so. Let us strengthen ourselves to over- 
come such weaknesses through the love we owe 
to God, and an earnest wish to save our souls. 
Of what profit will the example of others be at 
the judgment-day, since we are to be judged by 
our own works alone? 

Point III. — Bad example draws strength 
from the great number of those who set it, or 
from their influence, whether in the world, the 
Church or in religious life — in a word, from the 
seeming virtue of those whom we hold in es- 
teem. We should, nevertheless, wherever we see 
vice, detest it as an object of horror and never 
regard it as something to be copied; look upon 
it as a disgrace, never as a pattern. We should 
regulate our lives by the law of God and by the 
example for Our Lord and of the saints. 
"Blessed is the man who hath not stood in the 
way of sinners. . . . But . . . in the 
law of the Lord he shall meditate" (Psalm i. 

1,2). 



134 Second Week in Lent. 

TKIle&neôfcas* 

" You know not what you ask" (St. Matt. 
xx. 22). 

Point I. — It is not the two sons of Zebedee 
alone who understand neither what they want, 
nor what they are asking for ; we fall into the like 
error, when we wish intensely for anything else 
than paradise and the holiness that leads to God. 
We often yearn for what we ought to dread; 
never are our desires satisfied; they fill us with 
trouble and anxiety, and in our prayers we ask 
very often for something as a blessing which 
would prove to us an evil. Let us therefore 
wish for but little, and desire that little in moder- 
ation. 

Point II. — We are unreasonable in our 
wishes and in our prayers ; God is infinitely 
reasonable when He refuses what we with eager 
longing ask for. He knows what is good for us 
and loves us tenderly. Therefore He refuses to 
grant something, and this we consider to be a 
great misfortune. But He has great designs 
connected with our eternal welfare, and what we 
ask for would imperil its loss. 

Point III. — Let us be convinced that self- 
love and our passions hinder us from knowing 
what we should wish or ask for ; that God, Who 
rules us by His infinite wisdom, knows what we 
need, and that since He loves us, He will give 
it us. Assured of this, let us proclaim to Him 
that we will only ask for what He decides to be 



Second Week in Lent. 135 

for our good, and if we ever should ask for any- 
thing else, we now implore Him to refuse it. 



On the Parable of the Rich Man and 
Lazarus. 

Point I. — Let us consider these two men 
during their life. Lazarus is a just man, the 
friend of God and a saint, yet is he poor and 
miserable and borne down by suffering; the 
other is a bad man, abhorred by God ; he is rich, 
however, has abundance and constant enjoyment. 
Let us glorify God's dealings in this matter. He 
tries His chosen ones by sufferings in order to 
increase their merits, and allows the wicked to 
prosper, so that they may have reward in this 
life for the small amount of good they may do. 
Let us not envy them their prosperity. 

Point II. — Let us consider them at the 
moment of death. The wretchedness and pov- 
erty of Lazarus are for ever past; the luxury, 
wealth, pleasures of the bad rich man are also 
sped, to return no more. Dives carries away 
with him none of his prosperity; to Lazarus 
nothing remains of his misery. Let us learn to 
despise the good things which pass away with life 
and to fear not the ills which end at death. 

Point III. — Let us consider them after 
death. Lazarus is wealthy and happy and 
loaded with glory for eternity. The rich man is 



136 Second Week in Lent. 

in the uttermost torment in hell, where his luxu- 
rious and criminal life has plunged him; he will 
for ever cry out that he is in flames, and will 
never get one single drop of water to relieve his 
thirst. Who would not prefer the fate of 
Lazarus to that of the wicked rich man? Let 
us imitate the patience, resignation, and saintli- 
ness of Lazarus, if we aspire to reach the same 
happiness. Let us shun the gluttony and profli- 
gacy of Dives, if we would avoid a like penalty. 



On the Pains of Hell. 

" He will bring those evil men to an evil end " 
(St. Matt. xxi. 41). 

Point I. — The pains of hell are numberless. 
Sufferings there are for the soul with each one 
of its powers and for the body with each of its 
senses. Hell is a prison in which shame, stench, 
torment, fire and all kinds of anguish will madden 
the wretched victim : " This place of torments " 
(St. Luke xvi. 28). Suffering seems to us un- 
bearable even when it is not severe: what must 
that state be where every sort of suffering has to 
be endured ! 

Point II. — The pains of hell in their severity 
are without measure. It is God Himself Who 
punishes, the Almighty One, Who is provoked to 
wrath and in hell is exerting His power to show 
it. What then will the punishment be? Com- 



Second Week in Lent. 137 

pared with the fire of hell, natural fire is only 
like painted flame; all the ills of life, compared 
with those of hell, are but a shadow, a mere 
nothing. Such sufferings have I deserved; is 
there anything in them which should appear un- 
duly harsh to me? Ought not I to be thankful 
that God has in His mercy spared me? 

Point III. — The pains of hell in their bitter- 
ness are without solace. A lost soul never will 
find any consolation, either in God, or in crea- 
tures, or in itself. Truly the pleasure of a 
moment is dearly bought. 

Point IV. — The pains of hell in their dura- 
tion will be eternal. After the lapse of as 
many millions of years as there are drops of 
water in the sea, hell and its torments will begin 
anew. Eternity will remain undiminished. Oh 
eternity ! Could we but conceive what thou art ! 
If we use our every effort to avoid some passing 
evil, what should we do in order to escape from 
one which will never end? 



Three Thoughts of a Lost Soul on entering 
Hell. 

Point I. — The first thought of a lost soul, on 
entering hell and beholding that dreadful prison 
and those devouring flames and on first feeling 
those terrible torments, will be : I am lost. 
Alas ! the end has come ; now is there no longer 



138 Second Week in Lent. 

any good, or pleasure, or society for me; here 
am I overburdened with all imaginable ills in 
soul and body. Sadness, pain, rage, despair, are 
the outcome of this thought. 

Point II. — Second thought : I am lost, and 
for all eternity. My sufferings are now begin- 
ning, but they will never end. After thousands 
of millions of years, my eternity will still remain 
for me unchanged, and my torments will be as 
new and as unbearable as they are at this present 
moment. Oh hell ! oh eternity ! had I thought 
seriously of them before ! but now it is too late ! 

Point III. — Third thought: I am lost for 
ever and through my own fault. I knew, I was 
quite sure, that there was a hell and an ever- 
lasting hell ; that mortal sin led to it ; that penance 
would have to be done after having committed 
it. I had innumerable means and opportunities 
of doing penance for my sin. These means, 
these opportunities, I have lost and have wasted 
the time given me for making reparation for my 
sins and forestalling my impending doom. Oh 
rueful thought that the time has gone by for 
ever! Let us save ourselves from this misery, 
let us flee from sin, let us abandon it if we have 
fallen into it, and, in order to rouse ourselves 
to do this, let us think of hell and tremble at the 
thought of so woeful an eternity. 



Second Week In Lent. 139 

Saturday. 
On the Prodigal Son. 

Point I. — The youthful prodigal foolishly 
left his father's house, where he was living in 
the midst of abundance. After having dissipated 
his fortune in riotous living, he was reduced to 
utmost misery, obliged to hire himself out to a 
hard master, to look after unclean animals and to 
sustain himself by eating of their food, nor had 
he enough even of that to satisfy his hunger. 
This is what happens to us when we leave God, 
our true Father, in order to follow our disor- 
derly inclinations ; shame, poverty, misery punish 
us, and richly do we deserve them. 

Point II. — In his misery this young man 
returns to a better mind, he feels all his 
wretchedness, wishes to escape from it and to 
return to his father ; desires to do this at all cost ; 
hurries to throw himself at his father's feet and 
to ask for his forgiveness. We often find that 
we have neither pleasure nor rest amid the luke- 
warmness which holds us aloof from God ; grace 
urges us to return to Him, but human respect 
keeps us back. We must conquer this, and say 
generously: " 1 will arise, and will go to my 
Father" (St. Luke xv. 18). Nothing shall 
keep me back ; I am coming to Thee once more, 
O my God and Father! 

Point III. — The father of the young prodigal 
is touched with compassion; he goes forth to 
meet him ; clothes him richly to save him from 



14° Third Sunday in Lent. 

shame; embraces his son, restores him to his 
home, makes a great feast and desires to be con- 
gratulated on the return of his child. In the con- 
duct of this father, let us admire God's behavior 
with respect to ourselves, throw ourselves full of 
trust at His feet and with a firm purpose never- 
more to leave Him. 



Œbfrfc Sunday in Xent* 

On the Evils Division causes in a Com- 
munity. 

"Every kingdom divided against itself shall be 
made desolate" (St. Matt. xii. 25). 

Point I. — It is impossible for any Commu- 
nity to continue to exist if its members become 
disunited. Union gives it its harmony, strength 
and vigor; division exposes it to attacks from 
without and renders it incapable of self-defense. 
If a religious body have increased and become 
worthy of esteem, if it have borne up against 
violent attacks, if it have appeared terrible to the 
enemies of the Church, union amongst its 
members has produced results so great. If this 
union were to be wanting, there would be every- 
thing to fear : " They are divided, they shall 
perish" 

Point II. — Division in a body separates it 
from God. Jesus Christ does not continue to 
acknowledge as His own those who do not pre- 
serve the peace and union which He has given 



Third Week in Lent. 141 

them as marks of being His disciples and His 
children. He does not want the services of such ; 
the offering they make of themselves is an 
abomination to Him. We cannot be united with 
Him if we are not united among ourselves. 

Point III. — Peace, happiness, holiness and 
salvation are the blessings which those conse- 
crated to God expected to possess, when they 
chose their state of life. We shall not find any 
of these blessings if there be division amongst 
us ; but only bitterness, sorrow, sin and perdition. 
Without peace and union religious houses are 
but a hell, and they who dwell there are lost. 
Let us take alarm at this saying. It is St. 
Bernard's own. 



dfcon&ais* 

"Physician, heal thyself" (St. Luke iv. 23). 

Point I. — Of what use were it to a laborer 
in Christ's Church to win the whole world to 
God, if he came to lose his own soul? What a 
misery would it be to have labored to fill the 
Church with saints and heaven with elect, were 
he himself neither holy nor amongst the saved? 
Well-regulated zeal demands that he should begin 
his work of conversion by converting himself : 
" Save thine own soul" 

Point II. — The true way to heal others is 
to be free from the evils we seek to cure. The 
holiness of a true worker of God is the most ex- 



142 Third Week in Lent. 

cellent means of sanctifying others. We should 
know how to hold converse with God, so as to 
learn what we ought to say; we should pray to 
Him in order to draw down upon others the 
graces and blessings needful to save them. 

Point III. — To work for souls, to preach in 
the pulpit and direct in the confessional and not 
to do ourselves what we enjoin others to do, is 
to lay ourselves open to the contempt of those 
whom we fail to edify : " They say and do not " 
(St. Matt, xxiii. 3). We bring on ourselves 
reproaches of conscience and render our ruin 
inexcusable before God, inasmuch as we tell 
people that they ought to do what we ourselves 
fail in doing. " Wicked servant," Our Lord will 
say to us, " out of thy own mouth I judge thee " 
(St. Luke xix. 22). Let us fear all these evils, 
and, in order to render our labor fruitful, let us 
begin by working for ourselves. 



On Brotherly Correction. 

Point I. — God has laid on us the indispen- 
sable obligation of laboring for the salvation of 
our neighbor in correcting his shortcomings, 
either in person, if we hope to be able to rebuke 
him successfully, or by means of those whom God 
has chosen for his guidance. Not to heal an- 
other when we are able to do so is equivalent to 
depriving him of life; and God will call us to 



Third Week in Lent. 143 

account for those who, through our fault, shall 
have been lost: "Life for life!' How are we 
fulfilling this obligation, so important to ourselves 
and of such moment to others ? 

Point II. — To succeed in fraternal correc- 
tion, it should be given prudently and under cir- 
cumstances calculated to render it advantageous ; 
it should be accomplished by love and condescen- 
sion that it may become acceptable and by 
earnestness and zeal that it may prove salutary. 
Indiscretion, antipathy and temporizing will de- 
prive these remedies of all their virtue and change 
them into poison. Let us study how to apply 
them efficiently. 

Point III. — To profit aright by the correc- 
tion which others are kind enough to give us, we 
should receive it humbly, convinced that we have 
deserved it; and gratefully, feeling obliged to 
those who have done us this good service. Let 
us profit by their kindly admonitions. If some 
one tells us we have a black spot on our face, we 
thank him and straightway remove it. Let us 
do the same with regard to the faults about which 
others warn us. 



IKIle&nesDas» 

"From the heart come forth evil thoughts" 
(St. Matt. xv. 19). 

Point I. — Evil thoughts are sins in the case 
of the wicked who take pleasure in them; but, 



144 Third Week in Lent. 

as regards the good who hate them, try to resist 
them and drive them away, they are so many 
opportunities for gaining glorious victories 

and storing up merit. The greatest saints are not 
exempt from such troublesome conflicts. We 
should not be distressed, but struggle vigorously 
and not grow weary. 

Point II. — The depravity of our heart, cor- 
rupted by the sin of our first parents, is a chief 
source of such thoughts. This is the soil which 
grows only thorns and thistles. Such thoughts 
proceed from the objects that present themselves 
to our senses, by what we see or hear ; they arise 
also from suggestion of the devil. Let us be 
faithful to the grace which stirs our hearts; let 
us watch strictly over our senses, and all the ef- 
forts of the devil will be in vain. 

Point III. — The remedies for such vexa- 
tious trouble are thoughts of our last end, and 
of the presence of God, Who sees all that takes 
place in mind and heart ; prayer ; the reading of 
good books supplying holy reflections ; the cus- 
tody of the senses ; occupation, which keeps away 
idleness and evil thoughts ; detachment from the 
world, and the love of God. We shall think only 
of Him, if we have no other love : " Where thy 
treasure is, there is thy heart also" (St. Matt. 
vi. 21 ). 



Third Week in Lent. 145 

On Sickness. 

" Simon's wife's mother was taken with a great 
fever" (St. Luke iv. 38). 

Point I. — God sends sickness to punish our 
sins, make us gain merit by patience and give us 
a distaste for the world. Nothing contents us 
when we are out of health. He also sends illness 
that we may have recourse to Him and may 
recognize that health and sickness alike are in 
His hands. Let us adore these designs of God 
amid our troubles; and since we teach others to 
submit to the arrangements of Providence, let 
us submit to them ourselves. 

Point II. — They besought Our Lord to 
restore her to health. He is glad that we should 
wish to be cured and should make use of rem- 
edies ; but He desires especially that we apply to 
Him with confidence. Let us then say, in order 
to rouse ourselves to do this : God knows my 
disease, He has power to remove it, He loves me 
as the best of fathers, He will do what He thinks 
good for me. 

Point III. — The sick woman when healed 
ministered gratefully to Jesus and His disci- 
ples, who had done her the honor to visit her. 
Let us use the health and strength we have re- 
ceived from God for His service ; let us do good 
works ; produce acts of virtue ; pray while we 
are in good health: in sickness we cannot even 

understand what is best to do, much less do it. 
10 



146 Third Week in Lent. 

We must Live in the Spirit. 

" They that adore God, must adore Him in spirit 
and in truth" (St. John iv. 24). 

Point I. — To live in the spirit is to judge of 
things by the principles of faith and according 
to the laws of eternity: ad régulas œternitatis. 
To value what God values, despise what He de- 
spises, consider all things with relation to God 
and to our last end; these are our rules and our 
maxims. The world lives according to its laws, 
let us live according to ours. 

Point II. — To live in the spirit is to love 
things supernatural, God, Paradise, virtue. 
These alone deserve to be loved. Let the affec- 
tions of our heart be directed to this end; let us 
give expression to these sentiments by ejacula- 
tory prayers. Can we be occupied in a manner 
more saintly or meritorious ? 

Point III. — To live in the spirit is to have all 
our actions inspired by a holy intention, refer- 
ring them all to God and to eternity. A moment 
of such life procures eternal happiness. The 
longest life lived otherwise is profitless for 
heaven. Alas ! how much of our time have we 
squandered! In order not to lose any more, let 
us " live in the Spirit. Let us also walk in the 
Spirit" (Gal. v. 25). 



Third Week in Lent. 147 

Saturday. 
On Mortal Sin. 

" He that is without sin among you, etc." 
(St. John viii. 7). 

Point I. — Mortal sin in a soul is an incredible 
abomination. It drives out the grace of the 
Holy Spirit, profanes the temple of God and in- 
troduces into it the devil, who makes himself 
master. Let us detest all sins of our past life. 
Let us pity the many sinners oppressed by the 
weight of sin and pray for them. 

Point II. — Mortal sin in a soul causes unut- 
terable desolation. It takes away the friend- 
ship of God, the merits of our past life and those 
of the good works performed while in this state 
and deprives us of heaven. It exposes the soul 
to numberless evils in this life and to an eternity 
of misery. What folly to lose so many blessings, 
and expose ourselves to so many evils for the 
brief pleasure of a moment ! 

Point III. — Though we may be consecrated to 
God, we are not for all that impeccable. We 
may fall into grievous sins and should do so were 
God not to restrain us by His grace. Let us pray 
to Him most earnestly for such help ; fear sin as 
the greatest of evils; avoid the occasions of sin 
and break from the attachments which may lead 
us into it. " Who is on his guard against these 
things, is on his guard against sin," says St. 
Bernard. 



14B Fourth Sunday in Lent 

Œbe afourtb SunDa^ tn Xent, 

On the Multiplication of the Loaves. 

Point I. — Our Blessed Redeemer thinks of 
the needs of the people who follow Him; He is 
touched with compassion; wishes to provide for 
them ; performs a miracle in order to prevent 
them from suffering hunger. Is He not a Master 
worthy of being followed? 

Point II. — Every day He renews the well- 
known miracle of the multiplication of the 
loaves. He feeds all men. He causes the fruit of 
the earth to grow and to ripen for them ; He pro- 
vides for all — " even with delicacies." Few 
there are who bear in mind the admirable care 
of this good Father; few thank Him for it; 
many use His gifts against Himself to offend 
Him. Let us avoid these faults. 

Point III. — The multitude followed Our Lord 
into the desert without thinking of taking with 
them what was necessary, persuaded that in com- 
pany of this Divine Master nothing would be 
wanting to them. Let us follow Him with sim- 
ilar, and even with still greater, confidence; for 
we possess the experience of the past, which 
these people had not. He said to His disciples: 
" When I sent you forth unprovided, had you 
need of anything?" Each of us can say that, 
since he has been in the service of so worthy a 
Master, far from having need of anything, he 
is better off than he would have been in the ser- 
vice of the world and the devil. 



Fourth Week in Lent. 149 

" Jesus went into the temple of God, and cast out 

all them that sold and bought in the temple " 

(St. Matt. xxi. 12). 

Point I. — Our Blessed Savior never entered 
Jerusalem without going to the temple, in order to 
teach us to frequent the house of prayer — the 
Church. 

It is a place of consolation. In our difficulties, 
afflictions and desolations, we shall find true con- 
solation only in the house of prayer, at the foot of 
the crucifix, before the altar, where we can lay 
open to God the bitterness of our heart, which 
He will sweeten with His grace. All other conso- 
lation is in vain. 

Point II. — It is a place of propitiation, 
When we have offended God and when, through 
fear of His judgment, our conscience reproaches 
us with having done so, we must go to the house 
of prayer to entreat forgiveness and by true con- 
trition to appease the anger of God. 

Point III. — It is a place of illumination. It 
is there that God enlightens our mind with His 
grace and discloses to us what we should do in 
order to acquire the virtues of our state of life 
and to make sure of that most urgent of all mat- 
ters, our eternal salvation. 



150 Fourth Week in Lent. 

ŒuesDag. 

" My doctrine is not Mine, but His that sent Me " 
(St. John viii. 16). 

Point I. — St. Paul, the faithful interpreter of 
Our Savior's words, reduced the whole Gospel 
teaching to three heads. The first is to drive out 
of our minds all that irreligion which separates 
us from God and to banish from our heart the 
desire of things that pass away with time and 
hinder us from acquiring those of heaven, " de- 
nying ungodliness and worldly desires" (Titus 
ii. 12). Let us examine mind and heart, that we 
may see if there be not there some principle op- 
posed to the teaching of Jesus Christ. 

Point II. — The second leading point in the 
evangelical doctrine is to fulfill our duty towards 
God, towards our neighbor and towards our- 
selves : " We should live soberly and justly and 
godly in this world/' We should be modest and 
temperate in our behavior, just and charitable to 
our neighbor, devout and obedient to God our 
Father, and that despite the pernicious examples 
met with in our time : in hoc sœculo. Were we to 
fulfill these duties, we should be perfect Chris- 
tians. 

Point III. — The third matter which Our Sav- 
ior enjoins is to have our life animated with the 
hope of eternal happiness, which God will be- 
stow on our souls when we die and on our bodies 
when He comes to judge the world: "Looking 
for the blessed hope and coming cf the glory of 



Fourth Week in Lent. 151 

the great God." It is this hope, founded on the 
promises and the faithfulness of God, which 
should console the Christian in this life, should 
detach him from the world and encourage him 
to keep God's law. 



TKHednesfcaE» 

Our Lord cures the Man who was born 

Blind. 

Point I. — Delivered from the blindness which 
ruins the vast majority of worldlings, let us de- 
clare ourselves to be disciples of Our Lord and 
invite others to do the like, even as the blind man 
in the gospel did after his cure. We must ac- 
knowledge Jesus as our Protector, our Captain, 
our Sovereign Lord and our Master, " in heart, 
word and deed" ; inwardly believing Him to be 
such, confessing Him with our mouth, honoring 
Him by our behavior, professing his doctrine and 
practicing it. 

Point II. — The enemies of Our Savior loaded 
the blind man whose sight was restored with 
abuse, when he spoke to them of his benefactor. 
" They reviled Him" It is the fate of the good 
to be exposed to the raillery, censure and bad 
treatment of the wicked, but this should not dis- 
courage us. They did not spare the Master and 
will not show more respect to the disciples. We 
are happy in having to suffer in so good a cause. 

Point III. — If the wicked declare themselves 



152 Fourth Week in Lent. 

to be against the disciples of Our Savior, He 
will declare Himself- on their side : " I will also 
confess him " (St. Matt. x. 32). During life He 
will cause them to be honored; at the judgment 
He will make known that they have deserved to 
be called His true disciples, and He will place a 
crown of glory on their head. He will confound 
those who despised them. Let us declare to Him 
generously that we wish the whole world to know 
that He is our Master : " Let all the earth know 
that Thou art the Lord our God." 



Three Truths concerning Death. 

"A dead man was carried out" (St. Luke 
vii. 12). 

Point I. — We must die. This is a sentence 
pronounced by God Himself : " It is ordained." 
Reason and experience would convince us of this, 
even if faith did not teach it. Let us submit to 
God's decree. Let us accept death in obedience to 
Him, that we may undergo the penalty we have 
merited and be like Jesus Christ Who chose to die 
for us. Let us look at the world now as we shall 
regard it then ; let us wean our heart from every- 
thing that death will take away ; let us bind our- 
selves to God, Who will receive us at the moment 
of death. . 

Point II. — We must die a good death. A 
person dies but once; in death errors are irrep- 



Fourth Week in Lent. 153 

arable. An unhappy death deprives us of in- 
finite good and lands us in everlasting misery. A 
good death saves us from the pains of hell, which 
willt endure for ever, and gives possession of an 
immense blessing which will never end: "A 
moment on which Eternity hangs." Everything 
is won if we die well, and everything is lost if we 
die badly. 

Point III. — In order to die well we must 
live well. It is generally said that as we are in 
life, so shall we be in death, and this is most 
true. The actions of life, the habits which have 
been contracted and the just providence of an 
infinitely just God bring about this correspond- 
ence between life and death. We wish to die a 
good death; in order that we may do so, let us 
employ this infallible and necessary means ; let us 
live a holy life. 



The Friendship of God. 

"Lazarus, our friend, sleepeth" (St. John 
xi. 11). 

Point I. — Our Lord loved Lazarus during his 
life, at his last illness and after his death. His 
friendship was constant, sincere, disinter- 
ested. We shall never find anything like it 
among men, whose friendship consists in words — 
" friends who speak windy words," Job calls them 
(xvi. 3). Their friendship is selfish, inasmuch 



154 Fourth Week in Lent. 

as they often love us only for their own interest ; 
it is inconstant, for they who love us sometimes 
cease to do so, even when we have afforded them 
no cause whatever to leave off caring for us. Let 
us confess that God alone deserves the name of 
Friend and that His friendship alone should be 
sought for with eagerness. 

Point II. — If we desire it, we shall be the 
friends of God : " // / desire to be a friend of 
God, loi already I am one" (St. Augustine). 
The great ones of the world and the rich would 
reject my friendship on account of my lowliness 
or my poverty; but God will give me His, even 
if I am the poorest and most wretched of men. 
When I possess His friendship, I have nothing to 
fear ; there will be no thoughtlessness, no incon- 
stancy on His part. He will never break off His 
friendship with me, unless I first break it off with 
Him, and even then He will do so sorrowfully. 
What a consolation for me ! 

Point III. — Since God alone is a true friend, 
He should be preferred to all others : " Who 
is like God?" should we say. Neither human 
respect, nor complaisance, nor self-interest ought 
to cause me to fail in what such friendship de- 
mands. Where is it possible to find a friendship 
more glorious than His, pleasanter or more 
advantageous during life, at the moment of 
death, or throughout eternity? What folly 
would it be to sacrifice it in order to please some 
creature ! 



Fourth Week in Lent. 155 

Saturday 

"I am the light of the world: he that followeth 
Me, walketh not in darkness, but shall have 
the light of life" (St. John viii. 12). 

Point I. — The first blessing Our Savior im- 
parts to us is His doctrine. The world was 
wrapped in dreadful darkness concerning God 
and the future life. Jesus scattered this dark- 
ness and taught truth to the world by His solid, 
sure and divine doctrine. He instructed the 
world Himself during His life on earth and, 
after His death, through His gospel. Let us 
thank God for having brought us into the broad 
daylight of faith and for having preserved us 
from the evils of infidelity and error. 

Point II. — The second benefit is the example 
He has given us. Doctrine seems worthy of 
suspicion if he who teaches it does not himself 
practice it. Our Savior has given us an example 
of every virtue and of greatest holiness. He has 
practiced what He taught : " Leaving you an 
example" (1 St. Peter ii. 21). It is a great 
happiness to be able to imitate the example of a 
God-Man, but it is a great evil not to adhere to it. 

Point III. — The third blessing is interior 
grace, that we may live according to Our Lord's 
teaching and imitate His example. Without 
such grace, all else is useless ; with it, we live a 
supernatural life and are advancing towards the 
full light of eternity : " He shall have the light of 
life" (St. John viii. 12). These graces are 



156 Passion Sunday 

precious. God bestows them upon us liberally; 
He expects us to profit by them, and He punishes 
those who abuse them. 



passion Sun&ag. 

" Which of you shall convince me of sin? " 
(St. John viii. 46). 

Point I. — One consecrated to God should, 
after the example of Our Savior, strive to be 
without sin, since, if he commit it, his faults are 
more grievous than those of persons in the world. 
He has greater graces to enable him to avoid 
sin, is removed from the occasions of it, has be- 
fore him the example of the good and is in a 
state of holiness: "In the land of the saints he 
has done wicked things, and he shall not see the 
glory of the Lord" (Isaias xxvi. 10). He 
should be afraid of this terrible punishment. 

Point II. — The sins of a Religious are more 
grievous, because they bring harm to religion. 
He occupies a place which some one else would 
fill usefully. He brings religion into disrepute if 
his disorders become known; he draws down 
serious evils upon it, and the innocent often suffer 
for the sins of the faulty. Such is the recom- 
pense this good mother receives after having 
cherished and brought up carefully such unnat- 
ural children. 

Point III. — The sins of a Religous are more 



Passion Week. 157 

grievous in regard to God, Whom he offends. 

He belongs in an especial manner to God, as His 
avowed servant, His disciple, nay, His own son. 
He has by his profession consecrated himself to 
God, yet he abandons Him, displeases Him and 
yields himself to God's enemy renouncing his 
duty and breaking his solemn engagement. What 
an outrage is this! What punishment does not 
one deserve who with full deliberation acts thus ! 
" // mine enemy had reviled Me, I would verily 
have borne it, but thou!" (Ps. liv. 13). Let us 
try to understand the force of this reproach, that 
we may resolve never to incur it. 



"If any man thirst, let him come to Me, and 
drink" (St. John vii. 37). 

Point L — Jesus Christ promised the water 
of grace to mankind, while the priests, by offer- 
ing the water of Siloe to the people, were 
reviving belief in the coming of the Messias 
Whom all were expecting. The water of grace 
washes away all impurity and gives real and 
permanent beauty. Let us apply to this Divine 
Messias, and beg Him to purify us from the sins 
which defile the soul : " Wash me yet more " 
(Psalm 1. 4). 

Point II. — The second effect of the water of 
grace is to make us put forth all kinds of good 
fruits. Holy actions, good works, virtues and 



158 Passion Week. 

holiness are the fruits which our soul when thus 
watered produces for the glory of God: "He 
shall be like a watered garden," said the prophet 
(Is. lviii. 2). 

Point III. — The third effect of this water is 
to quench our thirst. It removes from us the 
craving for the pleasures and riches of the world, 
which were wont to absorb all our thoughts ; it 
satisfies our longings for supernatural blessings, 
for our sanctification and for the possession of 
God; it loads us with all these supreme advan- 
tages. Let us look to our Redeemer on the 
Cross and at His Wounds, as the fruitful source 
from which flow the healing waters to wash 
away our sins, cause our virtues to increase and 
detach our soul from everything that is not God : 
" You shall draw waters with joy out of the 
Savior's fountain'' (Isaias xii. 3). 



" Some said: He is a good man. And others 
said: No" (St. John vii. 12). 

Point I. — Let us consider here, in the case of 
Our Savior, how unjust are the judgments of 
men. They value what they should despise, and 
they despise what they ought to value. Men 
generally judge from passion, ignorance, envy, or 
self-interest : they consider appearances only, and 
not the truth. Far otherwise doth God judge; 
He knows things as they really are, and He 



Passion Week. 159 

values what is worthy of esteem. Let us seek 
the approval of God and despise that of men. 

Point II. — The esteem of men is useless; 
they can neither injure nor serve us much, they 
cannot even, as our Blessed Lord says, change 
the color of one hair of our head. The esteem 
of God, on .the contrary, is the source of our 
eternal and temporal happiness. It is folly to 
seek after the praise of men while losing that of 
God. 

Point III. — However great may be the 
esteem we attain to in the minds of men, it is 
vain, since it passes away in a moment. A 
little thing causes us to lose it ; last as it may, it 
ends with our life, and then we are clean for- 
gotten. God's favor will last as long as God 
Himself. Vanity of vanities to seek any other 
esteem ! 



"/ know Mine" (St. John x. 14). 

Point I. — Consider what great happiness it 
is to be of the number of Our Lord's sheep, 
that is, of His elect. He knows them with a 
knowledge of complacency; He loves them and 
does everything for them ; He protects them ; not 
one shall perish; their names are written in the 
Book of Life. What a happiness! If I only 
knew myself to be of that number — I often say 
to myself — I should despise the world and de- 
tach myself from everything. I should love God 



i6o Passion Week, 

alone and desire Him exclusively. Do what you 
say, do it always, and then you are one of the 
elect. 

Point II. — Christ's sheep hear His voice 
with docility when He speaks to them through 
the Scripture, His graces and example; and do 
faithfully what He requires from them. This 
is the surest sign that we are among Our Savior's 
sheep. Fervor, devotion, patience, charity, the 
good use of the Sacraments, devotion to the 
Blessed Virgin are also signs of predestination; 
do I recognize them in myself? 

Point III. — God created me, He waited for 
me after my offending Him. He has pardoned 
all my sins and placed me in a state of holiness. 
How many motives are thus afforded me for 
trusting that He will complete His work! I, 
too, must labor for this end. Often have I been 
lacking in due correspondence — a thing that may 
happen again. This should keep my confidence 
within proper limits. 



ŒbursôaE. 

On the Tears of Mary Magdalene. 

Point I. — The tears of Mary Magdalene are 
sincere. They proceed from the knowledge of 
her sinfulness. They are accompanied by shame 
and sorrow and will last as long as her life may 
last. We have offended God; have we real 
sorrow for our sins ? 



Passion Week. 161 

Point IL — Her tears are generous. She 

overcomes all difficulties that might hinder her 
conversion ; triumphs over human respect, shame 
and her habits of sin; makes the sacrifice of all 
the objects of her past shame and breaks the 
bonds which attach her to the world. What 
effort have we made to correct our failings? 

Point III. — Her tears are efficacious. They 
have obtained her forgiveness ; have changed her 
heart; have served as an example to a multitude 
of sinners. Let us profit by her example, be- 
seeching God for complete conversion and for 
perseverance in His Holy love. 



" It is expedient for you that one man should die 
for the people" (St. John xi. 50). 

Point I. — Let us consider the pitiable state 
to which we were reduced by sin. We were 
burdened with sin, added to the original sin which 
involved us all in a common guilt; of ourselves 
we were incapable of escaping from this condi- 
tion. All the satisfaction men might offer could 
not wipe away a single sin, so that we should 
have been irretrievably lost had God left us to 
ourselves. Let us admit the greatness of the 
evil and the extreme need of a remedy. 

Point II. — Jesus Christ had pity on us. He 

took our sins upon Himself and promised to 

make satisfaction for us. For this end He 
11 



1 62 Passion Week. 

underwent the labors of His Life and bore the 
shame of His Death. His Father accepted this 
satisfaction for our sins ; He has promised us 
forgiveness if we receive what His Son has given 
for us. Let us thank our loving Savior for His 
infinite charity; let us love Him Who died in 
order to prevent our perdition. Let us rouse 
ourselves to contrition. 

Point III. — The Sufferings and Death of 
Our Savior should comfort us when the remem- 
brance of our sins troubles us. Is there any ill 
so great that it cannot be healed by so powerful 
a remedy ? Let us have confidence that our past 
sins are pardoned, since our conscience gives 
testimony that we have detested and confessed 
them; let us hope for the forgiveness of sins 
recently committed, by virtue of the Death and 
the Blood of our Redeemer; let us be assured 
that, strengthened by the graces He has merited 
for vis, we shall avoid the sins we might have, 
committed in the future. 



Satut&aE. 

"A great multitude . . . took branches of 
palm-trees and went forth to meet Him and 
cried: Hosanna, blessed is He that cometh in 
the name of the Lord" (St. John xii. 12, 

13)- 
Point I. — Our Savior wishes to make His 
entry into Jerusalem with pomp and demonstra- 



Palm Sunday. 163 

tions of joy, to teach us that, if He was to be 
put to death, it was because He willed it Him- 
self ; for, had He wished, He could have changed 
these déicides into worshipers. If He was taken 
bound, ill-treated and fastened to a Cross, it was 
because He desired it all and, from love of us, 
with all His Heart. 

Point II. — He chose to enter the city in 
triumph, in order to render the ignominy of His 
Passion greater and more publicly known. 
By His triumph He became better known to 
every one, and this notoriety served to increase 
the infamy of His torment. Our Savior omitted 
nothing which could render His sorrow more 
bitter and His ignominy greater ; yet how difficult 
we find it to bear with the slightest contempt! 

Point III. — He chose to enter in triumph, 
in order to undeceive us as to worldly praises 
and applause. Those who receive Him as King 
of Israel, as the Messias, will in a few days 
cause Him to be put to death as a malefactor. 
Who would not fear the inconstancy of men? 
Who would dare trust to the favor of the world ? 



©aim Sunday. 

" Behold thy King cometh to thee meek " 

(St. Matt. xxi. 5). 

Point I. — Jesus Christ is our king ; but He 

is a king Who is infinitely wise, good, rich, liberal, 
just, merciful, mighty, immortal: " Thy King." 



164 Palm Sunday. 

He is so by every kind of title. He has all power 
over us and can use that power according to His 
good pleasure. Let us rejoice that we are under 
rule of so perfect a king; and, in order to 
persuade ourselves to render Him the respect, 
obedience and service which His dignity demands, 
let us consider with what exactness we should 
fulfill such duties towards an earthly monarch, 
though mortal like ourselves. 

Point II. — He comes for our sake : " Cometh 
to thee." He comes to rescue us from slavery, 
to guard, protect and rule us. All He does is 
for our sake and not in His own interest. 
Other rulers at times exact from their subjects 
ruinous taxes ; impoverish them in order to 
enrich themselves ; risk the lives of their subjects 
to preserve their own and in order to acquire 
glory ; impose on them harsh laws. Jesus Christ, 
our King, makes Himself poor that He may en- 
rich us; He gives His life for us; He imposes 
no law which He does not Himself observe. Is 
it possible not to love so good a king? 

Point III. — Clemency and gentleness ac- 
company Him in everything: "meek" Let us 
admire this gentleness as regards all kinds of 
persons. Let us learn from Him to practice 
this virtue : " Learn of Me, because I am meek " 
(St. Matt. xi. 29). Such gentleness will keep 
in check our hastiness, anger and indiscreet 
zeal. 



Holy Week. 165 

ABonDa^. 

On the Purpose which Our Savior had in 
His Passion and His Death. 

Point I. — He suffered for the glory of His 
Father, making reparation by His Death for 
the outrage His Father had received through 
sin and offering in reparation the most august 
Sacrifice that ever was, or ever could be, 
offered. In our sufferings we glorify God 
through our patience, submission to His com- 
mands and love for Him. 

Point II. — He suffered in order to make 
expiation for* our sins. He had taken them 
upon Himself, and He gave His Blood to wash 
them away. By our sufferings, united to those 
of Jesus Christ, we pay to God's justice the 
penalty we have deserved for our sins and which 
we must suffer in this life or in the next. 

Point III. — He suffered to give us an 
example, says St. Peter : " leaving you an 
example that you should follow His steps" 
(1 St. Peter ii. 21). He was the first to walk 
in this rough road, He drained the chalice to 
the dregs in order to induce us to drink thereof. 
In our sufferings, we have a consolation which 
can throughout sweeten them, namely, that by 
this means we become as the first-born among 
the elect. 

Point IV. — He suffered in order to obtain 
by a new title the glory of Paradise : " And so 
to enter into His glory" (St. Luke xxiv. 26). 



i66 Holy Week. 

This thought will take away all bitterness from 
our sufferings. A moment of affliction and 
pain may merit for me an eternity of bliss. 



On the Virtues practiced by Our Lord in 
His Passion. 

Point I. — With regard to His Father, He 
shows entire submission to His commands: 
"Not as I will, but as Thou wilt" (St. Matt. 
xxvi. 39) ; a burning charity, an earnest desire 
to glorify God, offering up a sacrifice worthy 
of Him, and complete confidence in His Father's 
paternal tenderness, committing His soul into 
His hands. We can, and ought, to imitate Our 
Savior by practicing the like virtues amid our 
sufferings, in the fear of death, on its approach. 

Point IL — As regards men, for whom He 
died, He showed tender compassion, amazing 
love and astonishing zeal for their salvation, 
even so far as to desire further torments and 
another and still more cruel death, if necessary, 
in order to save them. Sitio, He said; "I 
thirst," — for souls, that is. Let us say with 
St. Paul, if any man love not a God Who has 
loved him to excess, " let him be anathema" 
We should, in imitation of Our Savior, cherish 
compassion, charity, and zeal for our neighbor. 

Point III. — He showed astounding humil- 
ity — "He emptied out Himself" — invincible 



Holy Week. 167 

patience, admirable gentleness. He was like 
a lamb, as the Prophet says, which lets itself be 
slaughtered without complaining; it was an 
obedience without parallel. "Look and make 
it according to the pattern" (Exod. xxv. 40). 
Let us imitate Him Who chose to be our pattern. 



On the exterior and interior Sufferings 
of Jesus Christ in His Passion. 

Point I. — Let us follow Our Savior suffer- 
ing for us, and, in order that we may sympathize 
with His sorrows, let us be mindful that He 
suffers: first, from all kinds of persons, from 
kings and the people, from priests and lay 
people, from Jews and Romans, from soldiers, 
executioners, nay, from His very disciples ; 
secondly, He suffers in all parts of His body; 
from His head crowned with thorns, to His feet 
pierced with nails ; thirdly, He suffers all kinds 
of tortures, the scourges, thorns, nails, Cross, 
Death itself. Let us try to imagine the severity 
of His Passion and the heinousness of the sins 
which caused it. 

Point II. — These torments were deeply felt 
by our Blessed Savior, but His inner sufferings 
were far more painful. First, His soul 
endured sadness, weariness, fear, dejection, 
abandonment and deprived itself of all interior 
consolation. Secondly, He suffered all it is 



i68 Holy Week. 

possible to suffer as to honor. He was sold 
ignominiously, taken and bound as a highway 
robber, beaten like a slave, crowned with thorns 
as having dealings with the devil, fastened to a 
cross as a blasphemer, and that, too, on a solemn 
feast, in presence of vast crowds, who were 
to publish throughout the world the ignominy 
of His Death. Thirdly, they sat in judgment 
upon Him, condemned Him in His teaching, in 
His disciples, His miracles, His life, and they 
insulted Him in His Death. Does He not right- 
ly bear the name of the Man of Sorrows ? Does 
He not severely expiate our guilty pleasures and 
our foolish joys? 



On the Institution of the Blessed Sacra- 
ment. 

Point I. — Our Blessed Lord at the close of 
His life loves us more than ever. He is about 
to return to His Father, but He wishes to remain 
with us ; His wisdom discovers to Him the 
means, and love leads Him to employ them. 
At the time when men are preparing to make 
Him feel the effects of the most deadly hatred, 
He gives them proof of the most ardent love 
that can burn in the human heart. He gives 
Himself through love, and He does this in order 
that He may unite Himself to us in the tenderest 
manner. After having wondered at all that took 



Holy Week. 169 

place in this mysterious Sacrament, let us thank 
Our Lord for so overwhelming a proof of His 
love. 

Point II. — Before giving His body as a 
Sacrifice upon the Cross, He immolates it in the 
Eucharist and, abolishing the other sacrifices, 
He institutes the Sacrifice of His Body and of 
His blood, to be a perpetual holocaust on our 
altars, to be the propitiatory and eucharistie 
Sacrifice of impetration for Christians until the 
world ends. Let us offer it to God with the 
reverence, tenderness and devotion it demands. 

Point III. — ■ He institutes the Eucharist as 
a Sacrifice to honor God and as a Sacrament 
to sanctify us. It is thus that, uniting Himself 
with His faithful ones, He loads them with 
graces, lights, favors and consolations; He 
wishes to be a pledge to them of their resurrec- 
tion and of their eternal happiness. Let us 
profit by this amazing boon and by the loving 
intention of Him from Whom we receive it. 



On three Subjects for Admiration and 
Amazement in the Passion of Our 
Savior. 

Point I. — The first cause for wonderment 
is to witness the extreme anger of a Father 
with his Son. God treats His Son with utmost 
rigor. His only, beloved, innocent Son, a Son 



170 Holy Week. 

Who begs His Father to spare Him from death, 
Who prays to Him tenderly, Who has already 
suffered the scourge and the thorns, shame and 
confusion — God refuses Him what He asks 
and chooses that He should die by a death 
shameful and cruel, and this for a miserable 
slave. Awful justice of God! What will be- 
come of me should I fall into its power? 

Point II. — The second cause for wonder is 
to behold the love of a God for men who were 
the cause of His Death. It is a tender disin- 
terested, generous and constant love. He has 
shown it towards them by making Himself Man 
and abiding with men; He has shown it in His 
Passion and His Death, wishing them to pierce 
His side that He might pour out what remained 
of His Blood and open to us a portal by which 
we might enter. "If any man love not Our 
Lord, let him be anathema" (i Cor. xvi. 22). 
Let him be considered as a Jew, or as one excom- 
municated. 

Point III. — The third cause for surprise is 
the ingratitude of men. The Jews are the first 
to be guilty of this ingratitude, after having 
been loaded with blessings by God. Next come 
those who cease not to offend Christ and renew 
the causes of His Death — all those who will 
not profit by His graces, all those who will not 
suffer anything for Him. 



Holy Week, 171 

Saturfcag* 

On the Burial of Our Lord. 

Point I. — Jesus Christ had expired on the 
Cross. Then they took down His sacred Body, 
and His Holy Mother, overwhelmed with grief, 
received it in her arms. Let us share in the 
sorrow of the Queen of Martyrs, and, at sight 
of this Body covered with blood, let us with 
heartfelt contrition detest our sins which have 
brought Him to this state. 

Point II. — Some of Our Savior's disciples 
and the devout women anointed His sacred Body 
and laid it in the sepulchre. Remember, says 
St. Paul, that you are dead and that your former 
life is hid with Jesus in the tomb ; everything 
belonging to the old man should be enclosed 
there — sensuality, anger and attachment to the 
things of earth, — that we may rise again with 
Our Savior to a new life. If we have followed 
this advice of the Apostle, our Lent will have 
been a profitable one. 

Point III. — The Body of Our Savior was 
in the tomb, and His Holy Soul went to Lim- 
bus, in order to release the saints of the old law, 
who were awaiting their Deliverer. What must 
have been their joy when they saw their long- 
expected Messias, who came to withdraw them 
from the shadows of death and conduct them to 
paradise ! What blessings ! What thanksgiv- 
ings! Let us ask our Divine Redeemer to re- 
move from us whatever is connected with sin 



i7 2 Easter Sunday, 

and death, that we may be prepared to follow 
Him in a new life of grace and holiness. 



jSastet 2>a2* 

Point I. — Let us consider our Blessed Re- 
deemer resplendent with glory after His Res- 
urrection. Let us renew our faith in this 
mystery, which is the foundation of our reli- 
gion ; for " our faith is vain, if Jesus Christ be 
not risen/' writes St Paul. Let us adore Him 
after the victory He has just gained over the 
devil and over death. Let us share in His joy, 
after having felt so deeply the sorrows of His 
Death. 

Point II. — Let us consider the liberality of 
God in rewarding His Son and compensating 
for the losses He had borne. For the sufferings 
for some hours, for the shame of His Passion, 
for the Death He suffered on the Cross, He 
loads Jesus with infinite joy, with glory which 
will endure for ever and gives Him a life 
which is immortal. Let us encourage ourselves 
to toil and suffer for a God Who is so mighty, 
so faithful and so magnificent in His rewards. 

Point III. — The Resurrection of Our Sav- 
ior is a sure pledge of our own. "If Jesus 
Christ is risen again, we also shall rise again," 
says St. Paul. Let us rejoice in this hope. His 
Resurrection should moreover be the model for 
our spiritual resurrection. It is speedy, real 



Easter Week. 173 

and for evermore. Let us thus rise again to 
the spiritual life of grace, after being dead in 
sin and lukewarmness. 



The Disciples going to Emmaus. 

Point I. — The risen Savior joins these two 
disciples, who were conversing about His death, 
who were troubled and needed solace and 
strength in order to resist the unbelieving 
thoughts which arose in their minds. Our Lord 
comforts them, fills them with joy and fervor, 
enlightens their minds and revives their shaken 
faith. He produces the same effects in us on 
like occasions. Let us profit by them, even as 
the two disciples did. 

Point II. — Our Blessed Lord appeared as a 
stranger and traveler, in order to teach us this 
important truth, that we are pilgrims and 
strangers on earth, where we are only passers-by 
on the way to the heavenly Jerusalem, which is 
our fatherland, where we have our home and in- 
heritance and where our relatives are awaiting 
us. Let us consider ourselves as strangers in 
this world, and we shall become perfect Chris- 
tians. 

Point III. — A traveler does not attach him- 
self to the country he merely passes through ; he 
sighs after his dear native land, where he has 
many possessions, and, in order to arrive there 



174 Easter Week. 

quickly, never halts in his journey. We are 
strangers and travelers in this world and should 
not attach ourselves to it; we should yearn un- 
ceasingly to reach Heaven, our true country ; we 
should labor constantly in order to arrive there. 
Are we doing this ? 



ŒuesDag. 

On the Peace which Our Lord gave to His 
Disciples. 

"Peace be to you" (St. Luke xxiv. 36). 

Point I.— Our Lord wishes us to have this 
peace in ourselves and enjoy the comfort of a 
good conscience, whereby the Holy Spirit and 
His grace console us. In order to possess such 
peace, we must put away every kind of sin filling 
us with trouble and bitterness. 

Point II. — He wishes us to have peace with 
God, with Whom we have been reconciled. He 
will on His side keep the conditions of this rec- 
onciliation; let us keep them on ours by com- 
plete faithfulness, exact obedience and perfect 
conformity of our will with that of God. 

Point III. — He wishes us to have peace 
with our neighbor, driving away dissensions, 
quarrels and aversions and putting in their stead 
true friendship and Christian charity. Let us 
search our heart to discover if there be in it any 
source of trouble and division. 

Point IV. — He wishes us to desire this 



Easter Week. 175 

peace for others: "Saying: Peace be to this 
house" (St. Matt. x. 12). He would have us 
attain this by means of a peaceable spirit, which 
is the source of our own happiness and which 
strives to render others happy also, causing them 
to live in union and on loving terms. Let us .try 
to acquire this spirit, which will render us com- 
mendable alike to God and to men. 



TKIlefcnes&aE. 

On the Apparition of the Risen Savior to 

His Holy Mother. 

Point I. — The first person to whom Our 
Savior showed Himself after His Resurrection 
was His Holy Mother. The care He took to 
honor her required this ; the love He had for her 
and which she had for Him enjoined such visit. 
She had borne a larger part than others in the 
sorrows of His Passion, and more than any 
other she longed to see Him risen; it was fair 
then she should be the first to experience this 
joy. Let us love Our Savior, sympathise in His 
sufferings and long to possess Him, and we shall 
share in the joy of the Blessed Virgin. 

Point II. — Let us consider the greatness of 
this joy: "Her spirit revived" (Gen. xlv. 2j). 
She recovers from her deep sorrow ; beholds her 
dear Son loaded with glory; adores and em- 
braces Him. Her soul was filled with joy, and 
her Son, Who is " the God of all consolation," 



176 Easter Week. 

imparted it to her abundantly. Let us congratu- 
late our Holy Mother on her unutterable delight 
and ask her to share with us her spiritual solace. 
Point III. — What must have been the joy of 
the Blessed Virgin, when she saw the blessed 
company that was with her Son: St. Joseph, 
together with her father and mother, her rela- 
tives, her forefathers the patriarchs and all the 
saints of the old law, who honored her as their 
Queen, thanked her as their liberator and mani- 
fested to her the delight they had in seeing her 
and their longing to be with her in heaven. Let 
us share the joy of all these Saints. Let us con- 
ceive the like feelings of reverence, tenderness 
and gratitude towards the Blessed Virgin. Let 
us long to see her and ask her to obtain for us 
the grace to merit such happiness. 



ŒbursDas. 

On the Apparition of Jesus Christ to St. 
Peter. 

Point I. — St. Peter, after having quitted the 
sepulchre with St. John, withdrew into solitude, 
in order to ponder over all that had happened and 
meditate on these great mysteries; and he pre- 
pared himself by such means for the favor his 
dear Master wished to confer on him. Retire- 
ment is an excellent means for drawing down 
graces from heaven. Our Lord appeared to him 
before He showed Himself to the other Apostles, 



Easter Week» 177 

just as He appeared to Mary Magdalene before 
He was seen by the other women. Both had 
sinned, and, in order to revive the confidence of 
sinners, He gives preference to these two over 
the rest. 

Point II. — Let us consider what must have 
been St. Peter's confusion when he saw Our 
Savior. Remembering his cowardice and sin, 
he threw himself at His feet, bursting into tears, 
confessing his fault and entreating forgiveness. 
Our Blessed Lord raises him up, embraces him, 
consoles him and fills him with joy. Let us imi- 
tate St. Peter in his contrition and in his shame 
and never doubt of the mercy of Jesus. 

Point III. — Our Lord never mentioned St. 
Peter's sin, either in public or private. He acted 
as if He had forgotten it. " / will not remember 
thy sins" (Isaias xliii. 25), He says to the sin- 
ner by the mouth of His prophet. St. Peter, 
however, never forgot it; he wept for it all his 
life and expiated it by severe penance. Let us 
imitate Our Savior by forgetting the harm others 
have done us. Let us imitate St. Peter by the 
remembrance of our sins, by contrition, by pen- 
ance. 



On our Resurrection. 

Point I. — One day our bodies will come forth 

from the grave and begin a new life. By our res- 
12 



178 Easter Week. 

urrection God shows that His word is true ; He 
has told us of this in a number of passages ; the 
whole Scriptures of the Old and New Testament 
tell the same thing. The Prophets, the Apostles, 
the Martyrs and the Fathers give assurance of 
it; the Life, Death and Resurrection of our Sav- 
ior do the same still more strongly. Our Lord 
calls us "the children of the resurrection" (St. 
Luke xx. 36). This is the sweetest hope of 
Christians ; it should comfort us in our sufferings 
and troubles, in our fear of death and in our 
horror of the grave. 

Point II. — God will show His almighty 
power by gathering together the bones and ashes 
of all men who have ever existed, restoring the 
scattered, decayed, nay, all but annihilated bodies 
and reuniting them to the souls they had before. 
In an instant all this vast multitude will reappear 
and be amazed at the power of the great God. 

Point III. — God will show His justice by 
giving to our bodies the reward or punishment 
we shall have deserved. Some will rise again 
clad with glory and laden with joy, to reign 
eternally; others will be covered with infamy 
and overwhelmed with sorrow, to be miserable 
for everlasting. Of which number shall we be? 
To discover this, let us examine our acts; they 
are the seed of our resurrection and of our 
eternity. " What things a man shall sow, those 
also shall he reap " (Gal. vi. 8). 



Easter Week. 179 

Saturday 

On the Properties of Glory in the Body of 
the Risen Savior, which should accom- 
pany our Life. 

Point I. — The first is impassibility, which 
renders Our Savior invulnerable and places Him 
beyond the reach of suffering. We should im- 
itate this by a happy insensibility to all the 
accidents of life, by calm of mind and peace of 
heart, which arise from the mortification of our 
desires and submission to God's commands. 

Point II. — The second of these properties is 
charity, which renders the Body of the Son of 
God brighter than the sun. This we shall share 
if our mind be filled with the spiritual light 
produced by grace and by the gifts of the Holy 
Spirit, and if our life give edification by exercise 
of the virtues of our state. 

Point III. — The third quality is agility. 
The Body of Our Savior was able to proceed in 
an instant from heaven to earth and from one 
end of the world to the other. The agility that 
should be perceptible in us is a wonderful 
promptness and fervor, leading us to execute the 
commands of God, to practice virtue and do 
everything pleasing to Him. 

Point IV. — The fourth of these qualities is 
subtility, which renders Our Savior's Body 
capable of penetrating without resistance the 
most solid substances. This signifies to us the 
detachment of our soul from all objects of sense 



180 Low Sunday. 

and its spiritual elevation above matter, now 
become wholly spiritual. 

If we possess these four qualities, we shall live 
a new life, the effect of our mystical death to the 
world and to sin. 



3Low Sunday. 

On the Wounds of Jesus Christ. 

Point I. — Our Blessed Lord after His 
Resurrection willed to retain the marks of His 
Wounds, that they might serve as trophies of 
His glory; sibi ad gloriam, says St. Bernard. 
They are glorious tokens of His victory over sin, 
death, and hell. Let us congratulate Him on this 
victory, let us exult over the defeat of His 
enemies. " O death, where is thy victory " ( i 
Cor. xv. 55). Let us implore Him, by His most 
sacred Wounds, to enable us also to triumph over 
His smitten foes, sin, death and hell. Let us 
arouse ourselves to do battle against them. 

Point II. — He retained them that they may 
be the source of graces and blessings to His 
disciples : nobis ad gratiam. In these wounds 
shall we find consolation in our afflictions, 
strength under temptations, life itself at the ap- 
proach of death. Let us often say with St. 
Ignatius, " Within Thy Wounds hide me!' 

Point III. — He preserved them for the 
confusion of His enemies and ours : inimicis ad 
confusionem. The Jews will behold with shame 



Low Week. 181 

Whom they pierced, the devils Whom they strove 
to vilify, unbelievers Whom they rejected, sinners 
Whom they crucified anew. What confusion 
will there be at the judgment-day, when they 
shall behold these sacred Wounds! And still 
greater will it be throughout eternity. 

When at Holy Communion, let us beg Our 
Savior to receive us within His precious Wounds, 
especially that of His Sacred Heart, for therein 
we shall find our love, joy, strength and salvation. 



On the Unbelief of St. Thomas. 

Point I. — Let us consider the unbelief of 
this Apostle, after the many assurances Our 
Lord had given him that He would rise again ; 
his indocility in not believing what the Blessed 
Virgin, the Apostles and disciples told him that 
they had seen ; his presumption in asking to see 
and to handle, to be convinced by his own expe- 
rience ; the evils to which he was exposing him- 
self, had Jesus not taken pity on him. Let us be 
persuaded that we should commit still greater 
faults did God not sustain us ; let us be afraid of 
obstinacy and indocility of mind; let us not be 
freethinkers when the things of God are in 
question, but be submissive to faith. 

Point II. — Let us consider the wonderful 
goodness of Our Lord towards his unbelieving 
disciple. He goes to seek him, speaks to him 



i82 Low Week. 

gently, allows him to touch His Wounds in order 
to convince him, and brings him back from his 
error. After having admired such wondrous 
charity, let us thank Jesus Christ for having 
exercised it towards us, not once, but times with- 
out number. 

Point III. — Let us consider how gloriously 
St. Thomas repaired his fault. Full of faith, he 
boldly confessed the Divinity and Immortality 
of Jesus Christ. He is believed to be the author 
of the Article concerning the Resurrection in the 
Apostles' Creed ; he went to the ends of the earth 
to preach it, he died in order to seal this truth of 
our faith with his own blood. How happy 
should we be were we to make amends for our 
faults as this saint did ! Let us resolve to act in 
like manner. 



On the Confession of St. Thomas. 
"My Lord and my God" (St. John xx. 28). 

Point I. — This is at once an expression and 
feeling of wonder, at seeing the goodness where- 
with Our Savior came to him. Have we not 
greater reason to be astonished because Our Lord 
with such goodness comes to us in Holy Com- 
munion ? 

Point II. — It is a feeling and profession of 
faith, which is to make up for his past lack of 
unquestioning belief. He acknowledges the 



Low Week. 183 

Divinity of His Redeemer and intends in due 
course to go to the ends of the earth to preach it. 
Let us revive our faith through these words of 
St. Thomas. 

Point III. — It is a feeling and an expression 
of contrition on account of his unbelief, to which 
he pleads guilty. He was only wanting in faith 
once, and we have been unfaithful so often. 

Point IV. — It is a feeling and an expression 
of love. Let us try to conceive the same at sight 
of the goodness and of the most precious 
Wounds of Our Lord, and let us go to Holy 
Communion with sentiments of faith, admiration, 
contrition and love. 



" The first day of the week . . . Jesus came 
and stood in the midst" (St. John xx. 19). 

Point I. — Let us consider the goodness of 
Jesus Christ when risen and glorified, in being 
the first to seek out, in preference to all, the very 
men who had abandoned Him at the beginning of 
His Passion. Jesus exercises the same kindness 
towards us every day, seeking us out after we 
have offended Him. Are we grateful for this 
loving kindness, and what return do we make ? 

Point II. — He shows Himself to His disci- 
ples, who were assembled together in a house 
with the doors fast shut : " The doors were shut, 
where the disciples were gathered together/' 



184 Low Week. 

Let us separate ourselves as they did from the 
irreligious world, far removed from its cares 
and pleasures ; let us close our heart to exterior 
dissipation, and in retirement and recollection we 
shall enjoy the presence of Jesus Christ. 

Point III. — The disciples were transported 
with joy, when they saw their Savior in their 
midst : " The disciples therefore were glad, when 
they saw the Lord/' We feel a certain satisfac- 
tion in the festive meetings of the world; but it 
is generally followed by bitterness and remorse. 
The sweet delight we enjoy with Jesus Christ in 
church, in prayer and in the society of the 
religious-minded is pure and hallowed. Let us 
then, if we prefer the joy which the world gives 
to that which Jesus bestows, lament our sin- 
fulness of heart. 



" Blessed are the peace-makers, for they shall be 
called the children of God" (St. Matt. v. 9). 

Point I. — A peaceful spirit keeps us at peace 
with God, against Whom sin declares war; it 
maintains union and charity with our neighbor, 
and brings about good understanding and friend- 
ship between each and all, by uniting minds that 
had become alienated ; finally, it strives to recon- 
cile sinners with God, by bringing back rebellious 
subjects to their Sovereign Lord. This kind of 
spirit, says St. Paul, is more excellent than we 



Low Week. 185 

can possibly understand. " The peace of God 
which surpasseth all understanding" (Philip. 
xv. 7). 

Point II. — The peaceable have the happi- 
ness of resembling God, Who is the God of 
peace, and they are thus His beloved Children. 
In this capacity, He loves, protects, caresses and 
loads them with blessings ; He prepares for them 
as for His true children a rich inheritance. 

Point III. — Our Blessed Savior, Whom we 
are bound to imitate, came down from heaven 
to earth to bring peace and to reconcile us with 
His Father ; He always accosted His disciples by 
wishing them peace. "Peace be to you," He 
constantly exclaimed. He taught them to do the 
same whenever they entered any house. He 
endured everything in order to avoid the least 
occasion for breaking peace. Let us, as faithful 
disciples of the "Prince of peace," imitate this 
beautiful example. 



Jesus Christ said to His disciples: " As the Father 
hath sent Me, I also send you" (St. John 
xx. 21). 

Point I. — Jesus Christ was sent into the 
world by His Father for the sanctification of 
souls, and for this end He has established His 
ministers in the Church. He has shed His Blood 
for the salvation of men, and his ministers are 



i86 Low Week. 

sent to finish what He began. How great this 
ministry is ! But it is to be dreaded on account 
of the obligations it imposes! Let us respect, 
even in the most unworthy representatives, Jesus 
Christ Himself, the Author of this dignity, and 
let us profit by the powerful helps He has left us. 

Point II. — Jesus Christ breathes on the 
Apostles and communicates to them the Holy 
Spirit by this sign : — " He breathed on them; and 
He said to them: 'Receive ye the Holy Ghost' " 
(St. John xx. 22). It is no longer the man, but 
the Holy Spirit Who acts, speaks and sanctifies 
us by the ministrations of the priest ; if his offices 
are fruitless and we remain unchanged after 
having received so much assistance, we should 
not lay the blame on the minister, but on our own 
unworthiness. 

Point III. — Jesus Christ said to His Apostles 
that the sins which they should remit on earth 
should be remitted in heaven : " Whose sins you 
shall forgive, they are forgiven them " ( St. 
John xx. 23). What kindness on God's part, to 
provide in the Sacrament of Penance so simple 
and efficacious a remedy for sinners and to 
deliver up the claims of His justice into the 
hands of a man whose own weakness should 
cause him to be tender with regard to mine! 
Who should be more grateful for so great a 
favor than I myself, who am so great a sinner? 



Low Week. 187 

Saturday. 

" Thomas . . . was not with them when 
Jesus came 3 ' (St. John xx. 24). 

Point I. — St. Thomas had not the consolation 
of seeing Jesus Christ on the first Easter Sunday, 
nor of receiving the Holy Spirit with the other 
disciples : " Thomas . . . was not with 
them." How many graces have been lost 
through our not being found where we ought to 
be ! How many do I in this way lose daily ! 

Point II. — He refuses to believe in the 
Resurrection of Jesus Christ on the testimony of 
all the other disciples : (t I will not believe." He 
prefers to think that they are in error, rather than 
he himself. Pride has made a very great many 
unbelievers, and sensuality has made many 
others. Let us be humble and mortified, and we 
shall believe the word of God without difficulty. 

Point III. — It is not to St. Thomas separated 
from his brethren, but to the disciples together 
assembled that Jesus Christ manifests Himself: 
" Where the disciples were gathered together." 
We should believe the Church rather than 
certain presumptuous folk who set their face 
against her decisions and who have been long 
isolated and without followers. Jesus Christ will 
never break His promises and abandon the 
Church to enlighten certain rebellious and indocile 
minds. Let us believe the Church, and we shall 
be safe from all error. 



1 88 Second Sunday After Easter. 

SeconD SunOag after Baster. 
"/ am the Good Shepherd" (St. John x. ii). 

Point I. — Jesus Christ possesses all the 
qualities of a good shepherd. He has knowl- 
edge of, nay, is well acquainted with His flock; 
He knows their needs and what is beneficial or 
hurtful to them. He has power to protect them ; 
no one can snatch away any of His sheep. He 
has a sincere and devoted love for His flock, for 
which He has given His Blood and His Life. 
Let us rejoice at being under the guidance of so 
good a Pastor. 

Point II. — He performs all the duty of a 
good Shepherd. He leads us, and under His 
guidance there is nothing to fear ; He defends us 
from wolves, by which are meant the enemies of 
our salvation. He feeds us in giving us His 
Body and His Blood; He watches continually 
over the flock, so that it can never be taken at 
unawares. Let us beg Him to perform those 
good offices towards us, until He shall have led us 
to the eternal pastures He has prepared for us: 
in aniœna virentia. 

Point III. — This Divine Pastor has a pur- 
pose worthy of Himself, and He wishes to 
honor us by associating us to carry it out. He 
wishes to bring into His fold all the sheep that 
are scattered over the face of the earth. He 
desires that there should be only " one Fold and 
one Shepherd" (St. John x. 16). He wishes 
us to help Him to gather them together. Our 



Third Week in Eastertide. 189 

brethren are working gloriously for this end 
in all parts of the world. Are we not wishful 
to achieve something for this cause ? 



On the Qualities of Our Savior's Sheep. 

Point I. — The foremost quality in a sheep is 
innocence. It is the least mischievous of all 
animals. This is also the character of God's 
chosen ones : innocent and saintly in their be- 
havior, without envy or enmity or dislike to 
others; they wish no evil, and they do no harm 
to any one. 

Point II. — Gentleness is the second quality 
in a sheep. It lets itself be deprived of its wool 
and goes to the slaughter uncomplaining — in 
the words of holy Scripture, when seeking to ex- 
press the gentleness of Our Savior. Such gen- 
tleness, in case of the elect, proceeds from the 
mortification of their senses and concupiscences, 
from contempt of the world and true charity. 
This is the source of that calm of soul we ad- 
mire in the saints, but which we imitate so 
badly. 

Point III. — The third quality in a sheep is 
docility. It allows itself to be led without 
trouble, attaches itself to its shepherd, hears his 
voice, follows him, and, if it strays, it returns at 
once, so soon as the shepherd calls. "And they 
shall be taught of God" (St. John vi. 45). 



190 Third Week in Eastertide. 

The like docility distinguishes those who belong 
to God from such as are not of His flock. Let 
us beware lest the love of our own will and re- 
sistance to the voice of our Divine Shepherd 
when He guides or recalls us should deprive 
us of the privilege of belonging to His flock. 



On the Mercenary Shepherd. 

Point I. — To seek our own interest rather 
than that of God or of our neighbor is to be a 
hireling in the duties of zeal for souls. Is it 
not acting from self-interest to seek after promi- 
nent posts, in order to achieve reputation; to 
bid for gainful situations, to make profit out of 
them; to aim at agreeable pursuits, that we may 
enjoy our ease; and to shrink from and refuse 
employments which possess none of these ad- 
vantages ? This is not to be a true shepherd, but 
a phantom shepherd, the Scripture says : " O 
shepherd and idol" (Zach. xi. 17). 

Point II. — The shepherd who is a hireling is 
dastardly in service; not only the approach 
of the wolf, but the slightest discomfort makes 
him fear and flee. When nothing is lacking, and 
we have every comfort, usque ad delicias; when 
everything tends to flatter our self-love ; when 
there is neither danger, nor repulse, nor worry to 
put up with, to labor is then sweet; but such 



Third Week in Eastertide. 191 

shepherds are not animated by zeal : •' They 
fed themselves and not My Hock." 

Point III. — The mercenary shepherd is alike 
worthless and cruel. He abandons the sheep 
and allows them to be carried of! by the wolf 
and lets them perish. It had been far better not 
to have undertaken such office, than to have as- 
sumed it unbidden and rule the flock harshly; 
since Jesus Christ declares that He will punish 
us severely if the sheep become lost through 
our fault. 



On the Goodness of God towards Men. 

Point I. — God called us into existence ; 

He has given us our body and soul with fac- 
ulties truly wondrous. He has provided us with 
all kinds of assistance in the creatures He has 
fashioned for our needs and our use. All you 
have and all you see afford proof of His good- 
ness. Let us especially ponder over all our nat- 
ural gifts. Let us give thanks to their Author 
and never make use of them save for His glory. 
Point II. — He has redeemed us with His 
Blood, caused us to be born of Catholic parents, 
regenerated us in the waters of Baptism, purified 
us from our sins through the Sacrament of Pen- 
ance and fed us with His own Flesh in the Holy 
Eucharist; He protects us during life and in 
death by help of a guardian Angel, by virtue of 
the Sacraments and by an infinity of graces in- 



192 Third Week in Eastertide. 

terior and exterior. A single one of such graces 
would deserve all my heart's love. Why then 
am I destitute of love for a God Who is so gen- 
erous in my regard? 

Point III. — God prepares for us in eternity 
a kingdom of peace and delight; He wishes 
to be Himself our happiness and reward and to 
satisfy all the desires of our heart. Can we be 
sufficiently humbled on beholding so much kind- 
ness on one side and so much ingratitude on the 
other ? 



ŒbursDa£. 

On the Goodness of God towards Sinners. 

Point I. — The sinner after having offended 
His God deserves nothing but death and the 
penal fire of hell ; God, however, stretches forth 
His hand to withdraw him from sin, forestalls 
him with His goodness, seeks for him, recalls 
him to Himself by holy inspirations- and by 
salutary remorse, so soon as he has fallen into 
sin. Yet it is not a king's duty to go in search 
of his subjects. Is God obliged to seek out a 
wretched sinner like myself? 

Point II. — Although the sinner abuses the 
grace of God, God does not cast Him off; He 
bears with the sinner, waits for his conversion 
and continues to seek him out ; He urges him by 
instructions, examples, promises, threats, even 
afflictions. How much ought I to fear the jus- 



Third Week in Eastertide. 193 

tice of God, if I continue to abuse forbearance 
so great! 

Point III. — If the sinner amend and become 
truly converted, God receives Him lovingly, 
however wicked he may have been; He pardons 
him joyfully and forgives him everything and 
for ever. The multitude of my sins should not 
cause me to despair while there is yet time, but 
when it shall be too late, the greatness of God's 
mercy will be unable to save me. 



On the Goodness of God towards Sinners. 

Point I. — God might have allowed me to 
be lost after the first mortal sin I committed, 
without inflicting any wrong, and had He then 
cast me into hell, He would have spared Himself 
a mass of outrages which I have since committed 
against Him. Why did He not thus punish me ? 
Because He was awaiting my return to Him in 
order to pardon me: Espectat ut misereatur. 
Shall I never be ashamed of having kept Him 
waiting ? 

Point II. — Every time I have consented to 
sin I have consented to my condemnation ; at the 
present moment, God may cast me into hell if 
I be in mortal sin: why does He not do so? It 
is a simple result of His kindness towards me: 
" The mercies of the Lord that we are not con- 
sumed" (Lament, iii. 22). Where should I be, 
13 



194 Third Week in Eastertide. 

O my God, wert Thou not as merciful as Thou 
art? 

Point III. — Despite the number and enor- 
mity of my sins, God is ready to forgive me if I 
desire it. He tends me His friendship, and He 
asks for my heart: "My Son, give me thy 
heart" (Prov. xxiii. 26). This heart which I 
have denied with so many sins — is it so pre- 
cious an offering that I should make God wait 
for it so many years? Woe to me if I love not 
God, so lovable in Himself and so full of love 
in my regard! 



Saturday. 

The Goodness of God towards the Just. 

Point I. — Neither nobility, nor rank, nor tal- 
ents exceeding great, can merit for us the glory 
with which God favors a just man. God hon- 
ors him with His friendship and with special 
graces; He looks upon him with complacency, 
treats him as a beloved child and rewards his 
slightest services a hundredfold. " Thy friends 
are made exceedingly honorable" (Psalm 
cxxxviii. 17). Are we enjoying such happiness, 
and do we prefer it to all others? 

Point II. — God protects just souls: a tender 
mother is not more mindful of the dangers of 
the child she loves than God is with regard to 
his faithful servants : " The eyes of the Lord 
are upon the just" (Psalm xxxiii. 16). He 



Third Sunday After Easter. 195 

imparts strength to them more particularly 
against their temptations, their enemies and the 
hindrances to their salvation. Let us cling to so 
powerful a protector ; never will He fail us. 

Point III. — Though God sometimes allows 
souls to remain in affliction and at times seems 
to abandon them to the fury of the storm, it is 
not because He really does forsake them. He 
wishes only to purify them or to increase their 
merit and reward, and His ears are ever open to 
their petitions in times of danger: "His ears 
are unto their prayers" (Psalm xxxiii. 16). 
If we are wanting in love and in trust in God, it 
is because we do not realize His goodness to- 
wards us. 



Œbiro Sun&as after Baster. 

"A little while and you shall see Me" 
(St. John xvi. 16). 

Point I. — Little remains for us to do, says 
St. Paul, using an expression of Our Blessed 
Lord. The end of our life and of our work 
may be close at hand. We must hasten to win 
heaven, and even should our life last as long as 
that of others usually does, still we must admit 
the time will be very short. Let us make good 
use of it, lest, for not having done so, we have 
to repent during all eternity. 

Point II. — Little remains for us to do if we 
consider what God requires from us. Our 



196 Fourth Week in Eastertide. 

troubles, our mortifications, the labors of our 
state of life: modicum — all this is but little 
in comparison with what men of the world do 
for their temporal concerns, be it in the army, 
on their estates, in trade, or in family embarrass- 
ments. Moreover, God sweetens our labors and 
our crosses through His grace and His promises, 
as well as by hope. 

Point III. — Little remains for us to do as 
regards what God has promised us: modicum. 
What comparison can there be between the 
glory, riches and delights of paradise, where all 
is eternal — and the labors and mortifications of 
our condition in life? They "are not worthy to 
be compared/' says St. Paul (Rom. viii. 18). 
Let us give to God willingly the little He re- 
quires from us, in order to obtain the great and 
everlasting blessings He promises us. 



" The world shall rejoice" (St. John xvi. 20). 

Point I. — The life of the wicked would seem 
a happy one ; but it is not so in appearance ; their 
joy is troubled by countless griefs. All the 
pleasures in the world are not able to content 
them, and their guilty conscience makes them 
miserable by its stings. " There is no rest for 
the zvicked, saith the Lord" (Isaias xlviii. 22). 
Far from envying their good fortune, we ought 
to pity them. 



Fourth Week in Eastertide. 197 

Point II. — The joy of the wicked is changed 
at the moment of death into dire sorrow. The 
remembrance of the past, which brings their 
sins before them ; the loss of time and the oppor- 
tunities of doing good; the present moment, 
when they are called to leave all that they love ; 
the fear of the future, when they have to appear 
before a severe judge, who will decide as to a 
happy or a miserable eternity; all this fills them 
with bitter apprehension. This is indeed to pur- 
chase forbidden pleasures dearly. 

Point III. — Finally, the joys of the world are 
followed by everlasting sadness in hell. Is 
it not folly to expose ourselves to torments 
which will last for ever, merely to enjoy pleas- 
ures that end in a moment ? 



GuesDag. 

" You shall be made sorrowful" (St. John 
xvi. 20). 

Point I. — The life of the good is a mortified 
life. The renunciation of forbidden pleasures, 
persecutions, penance, spiritual desolation, ren- 
der it bitter, and this is what strikes the eyes of 
the world: Vident cruces, sed non vident unc- 
tiones. But the world does not perceive the 
sweetness which grace, virtue and the hope of 
a future life shed upon the soul of a servant of 
God. This is known only from experience. 

Point II. — At death the joy of the good will 



198 Fourth Week in Eastertide. 

be most marked. The remembrance of their 
having been preserved from great sins and of 
the service they have rendered or have wished 
to render to God, their detachment from the 
world and from themselves, their trust in the 
mercy of their Judge are the sources of their 
joy: " Your sorrow shall be turned into joy!' 
Point III. — The great delights, however, 
which succeed the sufferings of the good are 
those of paradise, when God gives to His serv- 
ants a joy deep, real, everlasting, to repay them 
for the mortifications of a few brief days. Who 
would not choose to weep with the just and to 
rejoice for ever with them, rather than to laugh 
with the wicked and shed bitter tears afterwards 
throughout eternity? 



WeoneôDa^ 

" A little while, and you shall not see Me " 
(St. John xvi. 17). 

Point I. — I have but a short time longer to 
live. Such language we understand not, nor do 
we consider it applies to any one in particular, 
and we apply it not to ourselves. Die we must ; 
every one acknowledges this ; but that we are to 
die soon, no one is ready to admit. Let us un- 
deceive ourselves ; neither youth, nor strength of 
constitution can prolong our days beyond the 
time marked out by Providence; we are perhaps 
drawing very near the term ; let us then be ready. 



Fourth Week in Eastertide. 199 

Point II. — My life is short indeed if I com- 
pare it with eternity. A thousand years, ac- 
cording to the language of Scripture, are but as 
one day in comparison with eternity; indeed, 
they are only as a day that is already past. Now 
what is a day that is gone? The longest life 
ought not to be considered as one hour long. 
Alas ! I have only one hour to live in this world, 
and I am busying myself merely with the things 
of this present life which is drawing to a close, 
without giving a thought as to what will be my 
condition in the future life never to end. Am I 
a Christian? Am I even a reasonable being? 

Point III. — My life is truly short indeed as 
regards the manifold duties I have to fulfill. 
How many sins have to be washed away ! How 
many habits and passions have to be overcome! 
How many virtues have to be acquired to make 
me like unto Jesus Christ and to secure my ever- 
lasting happiness ! Yet I have so far done nothing 
for this end ; after death I shall no longer be able 
to do anything, and I am now neglecting my du- 
ties. What then will be my fate in eternity? 



Œburs&aE. 

On Amusements. 

Point I. — The world often justifies vicious 
amusements and holds forth against those that 
are allowable. A Christian, however, should 
amuse himself only as behoves a Christian. For 



200' Fourth Week In Eastertide. 

this end amusements should be regulated as to 
their subject. Debauchery, impurity, conversa- 
tion contrary to modesty or charity, improper 
or godless reading — all this is not diversion, 
but perversion. How can we amuse ourselves 
with anything which will have to be repented of 
in this life, or in eternity, when repentance will 
be in vain? 

Point II. — Amusements should be regu- 
lated as to their time, according to our occupa- 
tion and our need. Amusements are no longer 
innocent if we give up to them the time which 
should be devoted to practices of religion or 
charity, to the duties of our state of life, or to 
the care of our family. They become even sin- 
ful, if we make them our main business. There 
is a time for everything. The custom of the 
world can never found a claim on the neglect 
of these truths: when there is a hell to avoid 
and a heaven to merit, there is no time to waste. 

Point III. — They should be regulated as 
to their motive. A man cannot always apply 
himself to trying and laborious duties : mind and 
body both need unbending. A man is not placed 
in the world for his own sake only, he must 
sometimes lend himself to the needs of others. 
We should amuse ourselves from necessity or 
out of kindness; but religion and reason equally 
condemn amusements which are recurred to from 
sheer caprice or passion. Have we always 
abided by these rules ? Do we propose to follow 
them in the future? 



Fourth Week in Eastertide. 201 

" You shall lament and weep" (St. John 
xvi. 20). 

Point I. — It is natural for a criminal, over- 
whelmed with misery, exiled from his country 
and fearing the pursuit of justice, to bewail his 
condition and sigh for his deliverance. We are 
all sinners and experience a multitude of mis- 
eries within and without ; we languish in this land 
of exile and suffering, waiting for the heaven 
which is our true country and having from God's 
justice everything to fear. Let us apprehend 
rightly what we are, and we shall learn how to 
mourn. 

Point II. — A true Christian mourns, not only 
over his own wretched state, but also on account 
of the manifold outrages offered daily to God 
Almighty ; of the dissipation of the world, which 
is occupied with the things of earth alone ; and of 
the blindness of so many souls speeding to their 
eternal ruin. We are ourselves worldlings, if we 
are insensible to such reflections. 

Point III. — We mourn when some one has 
done us some injury or wrong; when we fail 
in our undertakings, experience some affliction, 
or feel the hardships of poverty. If we know 
only how to mourn for reasons such as these, 
we are worldlings out and out ; it is greatly to be 
feared that we shall go on mourning throughout 
eternity. 



202 Fourth Week in Eastertide. 

Saturday 

" You shall lament and weep " 
(St. John xvi. 20). 

Point I. — Instead of being afraid of suffer- 
ings, we ought, if only we knew their advantages, 
to desire them, as did the saints. They detach us 
from the world, which we love when it smiles 
upon us; they prompt us to think of God and 
of our salvation which in prosperity and pleasure 
we forget. Let us adore the designs of God in 
the sufferings He sends and profit by them as 
our good Father wishes us to do. 

Point II. — Sufferings purify and preserve 
us from sin. Certain is it that our sins have to 
be punished either in this world or in the next. 
We have not courage enough to punish our- 
selves; why should we complain, if God in His 
mercy punishes us in this world that He may 
in the next deliver us from the severity of His 
justice? How many sins we should have com- 
mitted had God spared us our health and all 
the advantages whose loss we are now deploring ! 

Point III. — Sufferings are a presage of pre- 
destination. They produce in us the conformity 
with Jesus Christ which is necessary to salvation. 
If we suffer with Him, we shall be glorified with 
Him. Are we better than Christ ? What will it 
avail us to adore Him on the Cross, if we are 
enemies of the cross? Let us grieve over our 
blindness and call seriously to mind the sufferings 
of Jesus, that we may suffer with Him, like Him 
and through love of Him. 



Fourth Sunday After Easter. 203 

3fourtb SunDaE after Baster» 

We should go to God. 
"/ go to Him that sent Me" (St. John xvi. 5). 

Point I. — In all our plans, we should go to 
God. For Him are we made and solely for this 
end are we in the world, that we may render our- 
selves worthy to possess Him for ever, after hav- 
ing in this life served Him. It is to this end, so 
glorious and advantageous to us, that all our 
plans should tend. 

Point II. — We should go to God in our 
desires. We shall be perfectly happy when we 
possess Him; everywhere else we find nothing 
but misery and trouble of mind. What can be 
more worthy of our desires? 

Point III. — We should go to God in all our 
actions, never doing anything that is not a step, 
so to speak, towards Him ; in other words, we 
should never perform any act that is evil, since it 
would withdraw us from Him. We should do 
good deeds and render those which are the most 
indifferent meritorious, by the holy intention of 
pleasing God and preparing ourselves worthily 
to possess Him. 



dftonfcag. 

" It is expedient to you that I go " 

(St. John xvi. 7). 

Point I. — Our Blessed Redeemer had no need 
to leave the world in order to be happy ; He was 



204 Fifth Week in Eastertide, 

so equally everywhere. If He goes away to 
heaven, it is for our good. In everything He 
seeks our advantage. He was born, lived, died 
and rose again for our sake. He ascended into 
heaven, for the same loving purpose: Totus in 
meos usus expensus, says St. Bernard. Since 
He has done all this for me, ought not I to be 
entirely His, in my thoughts, words and actions? 

Point II. — "If I go not, the Paraclete will 
not come to yon." The sensible presence of the 
sacred Humanity of our Blessed Lord caused the 
Apostles to feel a tender and, it may be, the 
natural love which was a hindrance to the 
plenitude of graces the Holy Spirit was to 
communicate to them. It would have been griev- 
ous indeed for them to leave Him in order to 
preach, labor and suffer in all parts of the world. 
If their affection might have produced such an 
effect on the Apostles, how much should we fear 
our carnal, selfish and vicious attachments ! 

Point III. — It was expedient, moreover, for 
us that He should go to heaven to prepare a 
place for us in that happy kingdom of which He 
goes to take possession : " I go to prepare a 
place for you" (St. John xiv. 2). Our place 
is ready there ; let us not by our sins close the 
door against ourselves ; let us long to possess it 
and strive that we may. By doing this the good 
intentions of Jesus in our behalf will not prove 
fruitless. 



Fifth Week in Eastertide. 205 

" When He, the Spirit of truth, is come, He will 
teach you all truth" (St. John xvi. 13). 

Point I. — The Holy Spirit would Himself 
be our Master and Instructor. To receive the 
instructions of this Divine Master, we should 
listen attentively, freeing our mind and heart 
from the disturbance of creatures ; we should 
hear Him with docility and be ready to do what 
He enjoins. Let us often say to Him, as did 
Samuel, "Speak, Lord, for Thy servant hear- 
eth" (1 Kings iii. 9), and with St. Paul, "Lord, 
what wilt Thou have me to do?" (Acts ix. 6). 

Point II. — Our Divine Master gives us the 
facility to understand His lessons and strength 
to put them in practice, which other masters 
cannot. He taught the Prophets and the Apos- 
tles, who were uncouth, unpolished men; He 
taught the saints wondrous truths and after- 
wards caused them to practice virtues most he- 
roic. Jesus Christ will do the like for us, if we 
submit to His guidance. 

Point III. — The lessons He imparts are not 
the speculative truths of religion only, but the 
practical truths also of the gospel : the mortifi- 
cation of our passions, the avoidance of the 
slightest sins, the practice of humility, patience 
and charity. If we examine into our conduct, we 
shall find we have profited but little by such sub- 
lime teachings. 



2o6 Fifth Week in Eastertide. 

Everything should lead us to God. 

Point I. — The sufferings of this life should 
detach us from the world; should make us long 
for heaven, think of Jesus Christ suffering, im- 
plore His help and imitate His patience, so as to 
merit His reward. A Christian should consider 
the troubles of this life as the road leading to 
true life, to the kingdom of God. If we possess 
not these feelings, let us beg of Jesus Christ to 
give them to us. 

Point II. — The blessings we have received 
from God — the endowments of our soul, the 
energies of our body, our possessions, occupa- 
tions, the honor paid to us — have all been given 
for God's glory; gratitude and justice require 
that we should employ all to this end. Woe to 
us if we rob Him of His glory in order to arro- 
gate it to ourselves ! 

Point III. — Everything we see may help us 
to raise our hearts to God. The sight of a 
flower, or a tree sufficed to cause the saints to 
do so. All we see in the universe announces to 
us some one of His perfections, His greatness, 
power, wisdom, goodness, mercy, or justice. Let 
us love God, and we shall find occasion every- 
where to glorify Him and sanctify ourselves. 



Fifth Week in Eastertide. 207 

HOW WE SHOULD GO TO GOD. 

Point I. — God has placed us in the world that 
we may glorify Him ; let us seek then His glory 
in all our actions. " Do all for the glory of 
God." Let us seek God singly; the most in- 
different actions can lead me to heaven, if I 
perform them for God; and I lose the merit of 
my holiest actions, if I connect them only with 
myself. If I act from self-interest, out of van- 
ity, or to please myself and do not bless God 
amid misfortunes as well as in prosperity, it is 
to be feared greatly that I care only for myself. 

Point II. — Let us seek God fervently; His 
greatness and goodness deserve this. Our need 
of Him should induce us so to do. If our soul 
is so needy before God, it comes from our being 
languid in the practice of mortification, penance, 
humility and all lofty virtue. Let us take shame 
for doing so little for God, Who has done and is 
doing so much for us day by day. 

Point III. — Let us go to God with perse- 
verance and without being disheartened. Why 
should we slacken our virtue? Is not virtue 
ever holy alike and beautiful? Is not God al- 
ways most lovable? Are not His judgments 
ever severe, His threats ever terrible, His re- 
wards always abundant? My God, convert my 
inconstancy into firmness, and detach me from 
myself that henceforth I may be Thine wholly 
and for ever. 



2o8 Fifth Week in Eastertide. 

" Because I have spoken these things to you, sor- 
row hath ûlled your heart" (St. John 
xvi. 6). 

Point I. — The Apostles were sorrow- 
stricken on hearing that their Master was go- 
ing to leave them; but had they asked why He 
was leaving them, they would have rejoiced at 
His departure. Let us have recourse to prayer 
in our troubles; in it shall we find strength and 
consolation. 

Point II. — When God seems to withdraw 
from us and abandon us, we should grieve at 
having given Him occasion so to do through 
our own fault ; yet let us not be .discouraged, but 
trust still in His goodness. Though His pres- 
ence be not always sensible to us, His help is ever 
at hand to lift us up after our falls, to uphold us 
in tribulation and cause it to turn to our advan- 
tage. 

Point III. — When God deprives us of His 
sensible graces, it is in order to punish or to 
try us ; let us continue to serve Him with fervor 
and remember that He is often close by us when 
we think Him afar off. He sees all our troubles, 
allows them for our good and for this very pur- 
pose helps us ; let us therefore remain always 
faithful to Him; sensible devotion is not that 
which is to us of most avail, nor most to the 
glory of God. To seek rather consolations 
from God than the God of consolations is not 
loving God purely for His own sake. 



Fifth Week in Eastertide. 209 

5aturOa£. 

" When He, the Spirit of truth, is come, He will 
teach you all truth" (St. John xvi. 13). 

Point I. — We have reason to fear that we are 
not imbued with the Holy Spirit, Who is a Spirit 
of truth, since we very often deceive ourselves, 
above all in the things of God. We are more at- 
tached to things of earth than to those of heaven ; 
we are eager, keen and feverish about earthly 
things, and languid as regards things heavenly; 
often do we consider good that which is bad, 
and bad that which is good; directly a thing 
pleases us, we conclude it must be good. How 
much need have we of the Holy Spirit, and how 
earnestly should we strive to obtain His aid! 

Point II. — We very often deceive others. 
Vanity, self-interest, flattery, expediency and po- 
liteness often make us fail in truthfulness and 
lead vis to deceive others. Let us beg the Holy 
Ghost to give us His Spirit, and if it sometimes 
humbles us to own the truth, we shall recognize 
our gain in doing so and shall see nothing but 
harm in the want of sincerity which we look 
upon as so advantageous to us. 

Point III. — We are very often deceived. 
People dare not tell us the truth for fear of 
offending us, and we avoid those who would have 
sincerity enough to disclose it to us. People 
deceive us by praises and flattery, and we like to 
be so deceived, when they hide from us the truths 
it concerns us most to know. All these evils 
11 



2io Fifth Sunday After Easter, 

result from our self-love. Let us beg of Jesus 
Christ to send us the Spirit of truth Whom He 
promised to the Apostles before His Ascension; 
let us prepare ourselves as they did to receive 
Him and the love of truth will free us from all 
such disorders. 



ffiftb SunDaE after JÊaster, 

On Prayer. 

Point I. — Jesus Christ exhorts us to ask 
confidently for everything that is necessary 

for us; He reproaches us with our negligence as 
to prayer: "Hitherto you have not asked any- 
thing in My name. Ask and you shall receive " 
(St. John xvi. 24). Can He make known to 
us more plainly the desire He has to grant what- 
ever we ask for? This should fill us with 
confidence when we pray, and our many needs 
should make us pray earnestly. 

Point II. — 'Lord, teach us to pray" (St. 
Luke xi. 1). We should say this to Our Lord 
even as did the Apostles. We neither know 
what we should ask from God, nor how we 
should ask. He will teach us both the one and 
the other, if we humbly beg Him to do so with 
the wish to profit by His teaching. 

Point III. — What God wishes us to ask 
from Him is perfect happiness: "That your 
joy may be full" (St. John xvi. 24) ; all in fact 
that is necessary for body, soul, time and eternity, 



Sixth Week in Eastertide, 211 

He is rich, is liberal and loves us ; He wishes us 
to ask humbly, confidently, perseveringly and, 
above all, desires that if we hope to obtain what 
we ask, we should grant Him what He requires 
from us, namely, that we should not offend Him, 
but should love and obey Him. 



d&on&aE* (IRogatfon 2>a£.) 

On the Lord's Prayer. 

"Our Father, Who art in heaven" (St. Matt. 
vi. 9). 

Point I. — We begin our prayer to God by 
calling Him by the loving name of Father. 
He is our Father, because from Him we have 
our whole being, body, soul and all we are; be- 
cause He has adopted us through redemption 
and by grace; He knows, loves, protects us and 
prepares for us an everlasting inheritance. We 
ought to behave in everything as worthy Children 
of such a Father. We should yield to Him, in 
this relation of Fatherhood, what He has every 
right to : honor, love, obedience. We should go 
to Him with unbounded confidence. 

Point II. — Not only do we call God Father, 
but Our Father, because He is really the 
common Father of all and especially of all 
Christians. By this we declare we are all 
brethren and should hence love one another ; we 
profess that we wish to pray for our brethren 
from a motive of charity, and hope our prayers 



212 Sixth Week in Eastertide. 

will be heard the more readily since they are 
united with those of our Christian brethren. 

Point III. — Who art in heaven. Although 
God is everywhere, even within us, we should in 
our prayer consider Him as " in heaven/' where 
He manifests Himself to the blessed. This 
thought will raise our mind from earth, will 
make us attentive in prayer and cause us to ask 
reverently for the blessings of heaven and 
eternity: "Mind the things that are above, not 
the things that are on the earth " ( Colossians 
ii- 3). 



XTuesDag. 

On the First Petition. 
"Hallowed be Thy name" (St. Matt. vi. 9). 

Point I. — The first and most worthy object 
of our desires and prayers is that God our Father 
should be glorified and His holy name be 
hallowed. He has created everything for His 
glory, and we are in the world for this alone: 
the object of our special vocation is to procure 
His greater glory. For this we need His grace, 
and we beseech it at the outset of our prayer. 
Let us beware, however, lest instead of seeking 
the glory of God we seek merely our own. 

Point II. — The hallowing of the name of 
God which we ask for is, first, that nothing may 
be done to dishonor it, such as the superstitions 
of the heathen, impiety, sacrilege, blasphemies 



Sixth Week in Eastertide. 213 

and contempt of His worship and His laws; 
secondly, that He should be known, reverenced, 
honored, loved and blessed on earth as He is in 
heaven, where saints and angels will proclaim for 
ever in song that He is holy in Himself, in all 
His purposes and in all His works : " Holy, holy, 
holy, Lord God Almighty" (Apoc. iv. 8). This 
is the only good we can wish Him. 

Point III. — In. order to hallow His name 
as we ought, we must, first, glorify Him in our- 
selves by our loyalty, worship, praises ; secondly, 
must wish that all men should praise and serve 
Him; thirdly, must labor for His glory and re- 
joice when others promote it : Utinam omnes 
prophetent! What are we doing in this intent? 
What are we purposing to do ? 



On the Second Petition. 

"Thy Kingdom come" (St. Matt. vi. 10). 

Point I. — After having asked for what 
relates to the honor of God our Father, we beg 
for ourselves, who are His Children, the true and 
eternal inheritance which He has prepared for 
us. This is the " Kingdom " of God, since 
there will He reign with supreme authority over 
His saints, without opposition or rebellion or sin, 
and enjoy the love of His happy subjects. It is 
our " Kingdom " also, since in it we shall possess 
perfect happiness; for when we speak of an 



214 Sixth Week in Eastertide. 

earthly king, we imply a man who is rich, 
honored, happy, one who has all he desires. If 
we really wish for paradise, we must detach 
ourselves from the world and from this life, 
which we must be willing to surrender; other- 
wise, to ask for it is to contradict ourselves, as 
St. Cyprian says : " As when some one who 
wishes to live a long time is asking that the King- 
dom of God may come quickly!' 

Point II. — The "Kingdom" of God which 
we ask for is His reign within our hearts: 
" The Kingdom of God is within you" (St. 
Luke xvii. 21). This is when He rules them 
by His grace and through our love. In order 
to ensure His reigning there, we must drive out 
sin, which is His enemy, and place ourselves 
wholly under the guidance of His grace. 

Point III. — The " Kingdom " of God is also 
His reign in the world. If men, who are the 
subjects of Him Who is King throughout all 
times and over all nations, acknowledged Him as 
their God and admitted the Divinity and the 
Sovereignty of Jesus Christ, and if they sub- 
mitted to His laws, they would choose Him for 
their king. What happiness this would be for 
those who love Him ! We ask for this : " Thy 
Kingdom come" Let us add our efforts to our 
prayers, in order to establish a kingdom so right- 
ful and so greatly to be desired. 



Sixth Week in Eastertide. 215 

ascension 5>as* 

Point I. — After having considered what hap- 
pened on the Mount of Olives, where Our 
Lord took leave of His Holy Mother and His 
beloved disciples and gave them His last blessing, 
let us contemplate our Divine Savior ascending 
to heaven, resplendent with glory, and accom- 
panied by the angels, and by the saints whom 
he has released from Limbus. Let us share the 
joy of the Blessed Virgin and the Apostles, and 
through their example strengthen our faith and 
hope. They detached themselves completely 
from this earth, which their Master had just left; 
and they longed only for paradise, whither He 
had gone. Let us have a like detachment and a 
like desire. 

Point II. — Let us consider the majestic 
entry of Our Savior into heaven, the praises 
and blessings which He received, the august 
throne whereon He was seated at the right hand 
of His Father, the glory, the delight and the 
blissful life He takes possession of for all 
eternity. After having congratulated Him lov- 
ingly and joyfully, let us consider how good it is 
to labor for God, since He rewards so liberally. 
Let us suffer with Our Savior, and we shall also 
reign with Him: "If we suffer, we shall also 
reign with Him" (2 Tim. ii. 12). 

Point III. — Our Lord in heaven is the 
cause of the happiness of the saints. He 
governs His Church apportioning His graces 
and His gifts to the faithful, receiving and 



2i6 Sixth Week in Eastertide. 

granting their prayers ; He prepares a place for 
each one of us. We should earnestly desire to 
become companions of the saints. Let us apply 
to our Lord and Savior with full confidence. 
Let us strive to obtain the place He has merited 
for us. 



The Life of the Blessed Virgin and of the 
Apostles after the Ascension. 

Point I. — Their thoughts were of heaven, 

whither the risen Lord had ascended and where 
He was preparing for them endless happiness. 
They thought of nothing else : " Mind the things 
which are above" (Col. iii. 2). It is thither 
our thoughts should lead us ; thither all our 
desires should tend. We have no abiding city 
here, the heavenly Jerusalem is our true country. 

Point II. — They spoke only of heaven : this 
was the sole subject of their discourse; in their 
troubles, labors and persecutions, they encour- 
aged themselves and others with this hope ; they 
spoke of heaven as their fatherland, as their in- 
heritance, as the bourne of all their wayfarings. 

Point III. — All their labors were for 
heaven. They sent thither beforehand the fruit 
of all their acts ; these acts were so many steps 
of approach to their dear country ; so many titles 
to merit it now and to possess it at some future 
time. Let us imitate this holy life, convinced 



Sixth Week in Eastertide. 217 

that everything we do not perform for paradise 
is to us so much lost. 



Saturday. 

On the Third Petition. 

" Thy will be done on earth, as it is in heaven " 
(St. Matt. vi. 10). 

Point I. — After having asked God our 
Father to give us the Kingdom of Heaven, the 
everlasting Kingdom which is meant for our 
inheritance, we beg Him to give us grace that 
we may submit our will to His during the 
wearisome delay in obtaining the Kingdom which 
we are waiting to possess. The heir to a throne 
exiled from his country and immured in a 
dungeon is impatient to be set free, that he may 
mount the throne which is set up for him in his 
palace ; he greatly needs patience and resignation 
to brook the slightest delay. Such is our own 
case. We some day are to be happy in our 
Kingdom. The happiness is deferred, and much 
do we need patience and conformity to the will 
of God : " Thy will be done." 

Point II. — We ask moreover that God's will 
may be done, in order that by doing it we may 
merit this kingdom. God does many things by 
His supreme will; but He wishes many other 
things that . depend on our free will and which 
He commands us to do ; He wishes us to accom- 
plish many things which He counsels us to do for 



2i8 Sunday in the Octave of Ascension. 

our perfection. To God's absolute will should 
we submit with resignation; we must do with 
loyal compliance what He commands; devote 
ourselves heartily to what He counsels and fulfill 
in all respects His holy will : " Thy will be done" 
Point III. — God Almighty teaches us by a 
beautiful illustration how we ought to fulfill 
His holy will : " on earth as it is in heaven " — 
as the angels and saints do His will in heaven; 
they carry it out in all particulars lovingly and 
without self-seeking of any kind. Let us ac- 
complish this holy will as they do in heaven, 
earnestly and lovingly and without reference to 
our own interests : " Thy will be done." 



Sunoas wftbfn tbe ©ctave of tbe Hscensiotn 

"You shall give testimony of Me" (St. John 

XV. 2j). 

Point I. — The Apostles have given testimony 
to Jesus Christ by the holiness of their life and 
have thereby made known the sanctity of their 
Master. We are bound to bear the like witness 
by our innocence and irreproachable demeanor. 
We ought to show how guileless, holy and perfect 
Our Savior was, and thus, even when silent, we 
glorify Him, are His joy and His guerdon, 
whereas an ill-regulated life is shame and con- 
fusion to Him: in nobis patitur opprobrium. 

Point II. — The Apostles gave testimony to 
Jesus Christ by their words. They gave witness 



Seventh Week in Eastertide. 219 

to His Divinity, His Majesty and His miracles; 
urging all to serve Him, love Him and keep His 
commandments. Since our vocation requires us 
to bear the like witness, let us redouble our zeal, 
and, so far as we are able, let us lead others to 
the worship and love of Our Lord and to the 
fulfillment of His law. 

Point III. — The Apostles gave testimony to 
Christ by their labors, their sufferings and the 
shedding of their blood. We esteem those 
singularly blessed who, like the Apostles, have 
had the happiness of dying for the cause of God. 
In our meditations we yearn to do the like, and 
we offer ourselves for martyrdom; yet the least 
trouble we have to incur, or the slightest con- 
tradiction, at once thwarts us. What is our zeal 
worth, if it move us when self-love alone is its 
spring and source? 



On the Fourth Petition. 

" Give us this day our daily bread " 
(St. Luke xi. 3). 

Point I. — While waiting for the Kingdom 
prepared for us and laboring to obtain it, we 
have need of sustenance for body and soul, and 
we ask God to give us what is necessary for both 
the one and the other. God is our Father, and 
He will not refuse food to His Children. He is 
our Master, we are working for Him, and He 



220 Seventh Week in Eastertide. 

will supply us with all that is needful to keep 
us strong in His service. Let us renew our 
confidence in Him. 

Point II. — We beg bread for the body and 
for our natural support; this implies whatso- 
ever is necessary; not indulgence, not luxuries. 
We ask for food day by day and for each day, 
because we need it daily, and it must come to us 
from God, either by a fresh gift, or by the 
preservation of what He has already given us: 
we ask for it for one day only, " this day," 
because, having a Kingdom waiting for us, we 
do not look forward to a long protracted sojourn 
in the world we now inhabit. 

Point III. — The bread we ask for our soul 
is the word of God, that word which is our daily 
sustenance, the graces, lights, inspirations and 
consolations, which gladden us, strengthen us 
and preserve our supernatural life : " our super- 
substantial bread" (St. Matt. vi. 2). This 
bread is the Holy Eucharist, the bread of the 
angels which is our nourishment also; it is our 
daily bread, because we need it day by day ; every 
day invites us to receive it, and we ought to be 
in a state fit to receive it daily: "So live as to 
deserve daily to receive." 



Seventh Week in Eastertide. 221 

On the Fifth Petition. 
"And forgive us our debts" (St. Matt. vi. 12). 

Point I. — Our sins render us unworthy 

of the love of God our Father, of the everlasting 
Kingdom which is our inheritance and of His 
fatherly care in providing us with all the 
necessaries of life. In order to obtain these we 
ask from Him forgiveness of our sins, and to 
this end, our prayer should be accompanied by 
true contrition for having offended our Father, 
our Benefactor and our Remunerator. 

Point II. — We speak of our sins as Debts: 
débita nostra; we owe God whatever we have 
unjustly deprived Him of through offending 
Him ; we have to satisfy His Majesty for the 
trespass committed and His rigorous justice for 
the penalty we have incurred. These are for- 
midable debts, since all the satisfactions of the 
holiest of God's creatures cannot discharge them ; 
they needed the reparation of a God-Man; and, 
as regards the penalty, all we can suffer in this 
life cannot acquit it. Let us implore the great 
God Whom we have so offended, to accept what 
His Son offers Him for the remission of these 
debts : " Look on the face of thy Christ " 
(Psalm lxxxiii. 9). 

Point III. — We very often ask God to for- 
give us our sins and cancel our debts ; but it is 
an insult, surely, to contract new debts and to 
continue to offend Him. To render our prayer 



222 Seventh Week in Eastertide. 

effectual, we must detest the past with heart-felt 
sorrow and anticipate the future with a resolute 
purpose of amendment. 



TKHe&nes&aE. 

On the Sixth Petition. 

"As we also forgive our debtors" (St. Matt. 
vi. 12). 

Point I. — God wishes to preserve peace and 
charity among His children, and He requires us 
to forgive our brethren their offenses against 
this charity. In order to induce us so to pardon, 
He declares that He will treat us as we treat 
others and that He will forgive us if we forgive, 
but not otherwise. This is a most just condition 
and very greatly to our advantage. We forgive 
slight offenses only, a thoughtless word, a trifling 
neglect, or an imaginary affront, and God for- 
gives us sins which have deserved hell. Let us 
accept this condition and forgive with all our 
heart. 

Point II. — We impose a law upon ourselves ; 
we ask to be forgiven as we forgive. If we 
forgive heartily, if we add charity, kind acts and 
prayer to our forgiveness, God will do the like 
to us. If we harbor resentment, aversion and 
hatred, we thereby ask God to do thé same with 
regard to ourselves. Hence should we fear lest 
God might grant our request whenever we say 
to Him: "Forgive . . . as we forgive/' 



Seventh Week in Eastertide. 223 

Point III. — God wishes to take from our- 
selves the rule and measure for forgiveness, and 
we, on our part, should receive from Him the 
example of forgiveness. Although shamefully 
maltreated, He forgives sincerely, heartily, 
promptly, entirely and for ever ; He wishes to 
forget our sins ; such is the rule He prescribes 
and the pattern He offers for our imitation, if 
we would be His beloved children : " That you 
may be the children of your Father, Who is in 
heaven" (St. Matt. v. 45). 



On the Seventh Petition. 

"And lead us not into temptation" (St. Matt. 
vi. 13). 

Point I. — After having begged forgiveness 
of our sins from God, we entreat Him not to let 
us in future commit fresh sin by yielding to 
temptation. We do not ask that we should not 
be tempted, for that is impossible in a life which 
is a constant warfare; it is not even expedient 
for us ; but we do ask God to help us, by His 
grace, to resist temptation and not to expose us 
to any by which He foresees we should be over- 
come. This demands our fervent prayer, since 
on it depends our perseverance. 

Point II. — Our temptations proceed either 
from the flesh, with its violent inclination to 
sensual satisfaction ; or from the world, with its 



224 Seventh Week in Eastertide. 

deceitful promises and threats, to make us 
neglect our duty ; or from the devil, who makes 
use of our flesh or of the world, in order to ruin 
us at all seasons, in all places and in all conditions 
of life. Consequently, since we have to contend 
with such formidable enemies, we should be on 
our guard: "Watch;" we must pray without 
ceasing : " and pray that ye enter not into temp- 
tation" (St. Matt. xxvi. 41). 

Point III. — It would be to court our ruin 
and to set God at nought, were we to expose 
ourselves to temptation, while we are asking to 
be delivered from it, and were we to place our- 
selves in circumstances which excite the evil 
inclinations of the flesh and give the devil 
strength to overcome us. Let us not be guilty 
of conduct so shameful. 



On the Eighth Petition. 

" But deliver us from evil. Amen" (St. Matt. 
vi. 13). 

Point I. — We end our prayer by asking God 
to deliver us from the evils which may befall us 
in soul and body, both in this life and the next. 
The evil of the soul is sin, and the punishment 
we have deserved by sinning, the temptations of 
the devil, death, an eternity of suffering, the 
greatest of all evils : " But deliver us from evil." 
Let us tell God often that we are willing to be 



Vigil of Pentecost. 225 

afflicted with all other troubles, provided only 
He deliver us from this one. 

Point II. — We pray in addition to be 
delivered from all bodily and temporal ills, 
from sickness, reverses, losses, persecution. 
God sends us these things, not as evils, but as 
occasions for meriting heaven. The harm which 
may accompany them is impatience, vexation, sin 
of every kind; we ask God to soften these trials 
by His consolations, by His blessings and by 
hope of reward. 

Point III. — We end all our petitions by say- 
ing: Amen, "So be it," thereby to confirm all 
we have asked for; it is a renewal of our re- 
quests, to manifest the desire we have of obtain- 
ing them, to show our hope and to make our 
prayer more effectual. Let us ask in the Name 
and through the merits of Jesus Christ, as He 
Himself recommends us to do : " in My Name " 
(St. John xiv. 13) ; and as the Chruch does 
at the conclusion, of all her prayers : " Through 
Christ our Lord." 



Saturoas, Œbe 'GligU of Pentecost* 

Point I. — The Blessed Virgin and the Apos- 
tles, with the other disciples, prepared them- 
selves for receiving the Holy Ghost. The first 
preparation was retirement; they withdrew into 
solitude, that they might recollect themselves and 
detach their hearts from everything which could 
15 



226 Vigil of Pentecost. 

place an obstacle in the way of the blessings they 
were expecting. We shall never receive light 
from heaven unless we renounce completely all 
vain eagerness about outward things and enter 
into ourselves that we may hearken to the voice 
of "God. 

Point II. — The second preparation was 
prayer and meditation. During their retire- 
ment they bethought them of the greatness of 
Him Whom they were about to receive, of the 
fruits He was going to produce in their souls 
and of the change which would soon be worked 
in the world. From such reflections they con- 
ceived an earnest longing for His coming, and 
they asked for it humbly and perseveringly. The 
Holy Spirit wishes to give Himself to us and to 
enrich us with His gifts and graces ; but we must 
petition Him for them, and, that we may do this 
fittingly, He bestows on us the grace and spirit 
of prayer. 

Point III. — The third preparation was union 
of mind and brotherly love; they were all to- 
gether, in one and the same place, but they were 
even more closely united in mind and heart than 
in the house where they were living. The Holy 
Spirit, Who is the Spirit of peace, increased this 
union between the disciples to such a degree that 
they had only " one heart and one soul" (Acts 
iv. 32). Let us put away from us everything 
that can mar union and sever hearts, and the 
Holy Ghost will delight in imparting Himself to 
us. 



Feast of Pentecost. 227 

afeast of Pentecost. 

Point I. — It -was on the day of Pentecost 
that God gave the Israelites the law which He 
had written on tables of stone. He chooses on 
the same day to give the law of the new cove- 
nant, a law of love, which the Holy Ghost comes 
to engrave in the hearts of men and to perpet- 
uate in the Church. Let us thank God that we 
have been born under so mild a dispensation; 
let us beg Him to inscribe it in our hearts and 
avouch to Him that we intend to observe it. 

Point II. — A mighty wind shook the room 
where the Apostles were assembled and filled 
them with alarm. At the same time it made 
known to them that the life-giving Spirit, Whom 
they were about to receive, would bestow on 
them strength, courage and zeal to undertake 
any and everything for the glory of God. Let 
us try to feel this wholesome fear, and the Holy 
Ghost will give us the like courage, strength and 
zeal. 

Point III. — The Holy Ghost appeared in 
the form of fiery tongues, which rested on the 
head of each one of this blessed conclave. He 
signified by this symbol the effects he was going 
to work within them. Fire purifies, enlightens, 
warms, soars on high ; the Holy Ghost produces 
all these results in the Apostles. By these 
tongues He intimates that He chooses them to go 
and preach and kindle the flame of God's love 
in the hearts of men. He rested on them, 
" seditque," to assure them He never would for- 



228 Whitsuntide. 

sake them and would confirm them in grace. Let 
us wonder at these effects, let us congratulate 
the Apostles on receiving this gift, and pray that 
we may ourselves receive it. 



What the Holy Ghost effected in the 

Apostles. 

" They were all filled with the Holy Ghost " 
(Acts ii. 4). 

Point I. — It is the Holy Ghost Who gives 
Himself. This Spirit is the source and origin 
of all virtues, all supernatural gifts. He, the 
personal and essential love of the Father and 
of the Son, gives Himself to them, unites Him- 
self to them in a very special manner, ennobling 
them and making them children of God. What 
a happiness and glory for them ! Let us also 
desire these advantages, for He comes for our 
sake also. Let us often say to Him with lively 
faith and ardent desire : " Come, Holy Ghost. 
We offer our hearts to Thee, do Thou take 
possession of and sanctify them, that they may 
become worthy of Thee." 

Point II. — They who receive the Holy Ghost 
are the Apostles and the disciples. They are all 
ignorant, weak and despicable in the eyes of the 
world : yet God does not despise them. They are 
humble, devout, fervent; this is what He sets 
store by, not on brilliant gifts : " On the poor 



Whitsuntide. 229 

and little shall My Spirit rest" (Isaias lxvi. 2). 
The Holy Ghost communicates Himself day by 
day to the faithful who possess these three 
dispositions, fervor, devotion, humility: let us, 
too, strive to acquire them. 

Point III. — They were all filled with the 
Holy Ghost. They had received Him before, 
since they were just; but now they are filled with 
Him. Their minds superabound with a won- 
drous light, their hearts glow with love, they are 
laden with supernatural graces and gifts, are 
more intimately united to God and full of a long- 
ing desire to please Him. Let us ponder over 
our poverty and the need we have of these 
heavenly treasures. Let us say to the Holy 
Ghost: "Come, Thou Father of the poor! 
Come, O Giver of good gifts." 



Œues&a£. 

On Three Effects which the Holy Ghost 
produced in the apostles. 

Point I. — The descent of the Holy Ghost 
upon the Apostles was a baptism of fire : " You 
shall be baptized with the Holy Ghost" He 
cleansed them from their sins, and freed them 
from the punishment due to sin; delivered them 
from the thraldom of the devil, from concu- 
piscence and vicious inclinations ; filled them with 
grace, bestowed on them infused virtues and 
changed them into new men breathing only the 



230 Whitsuntide. 

love of God. After having reflected on our 
pitiable state and on the need we have of being 
similarly changed, let us entreat our Blessed 
Savior to work such-like conversion in us 
through His Holy Spirit, as the fruit of His 
labors. 

Point II. — The Apostles were filled with 
zeal for the interests of their Master. They 
preached Him without fearing persecution, 
torture, or death; they spread over the face of 
the world to make Him known, loved and served. 
Let us be ashamed of our slackness in God's serv- 
ice and beseech the Apostles to obtain for us 
some portion of the zeal which animated them. 

Point III. — Under the influence of the Holy 
Ghost they spoke all tongues. Let us marvel 
at this gift, so necessary to the Apostles, who 
were to preach to all nations, and learn that it 
is the Holy Ghost, and not mere vanity, rivalry, 
or self-interest, that makes them speak ; that it is 
of God they speak, of His majesty and munifi- 
cence; that they speak with love, zeal and the 
divine blessing. Let us ask the Holy Ghost to 
rule our mind, our heart and our tongue by such 
ghostly principles of conduct. 



Whitsuntide. 231 

TKaeDnesDaE. 

What the Apostles did to restore 
the honor of jesus christ. 

Point I. — They restored it in their own per- 
sons, when, full of zeal and love, they preached 
publicly the Divinity of Him Whom from faint- 
heartedness they had abandoned and denied 
through weakness. They were ready to suffer 
all things for His sake; all suffered joyfully and 
died for His cause; truly their faults were fully 
atoned. Let us make up for ours by loving Our 
Lord and laboring and suffering for Him in 
proportion as we have offended Him. 

Point II. — They re-established the good name 
of our Divine Redeemer in the city of Jerusa- 
lem, proclaiming the risen glory of Him Who 
had but so lately been crucified, causing Him to 
be worshiped in the very places where He had 
been covered with ignominy and procuring Him 
as many true followers as there had once been 
blasphemers. Let us congratulate the infant 
Church on the blessing of its conversion, 
the Apostles on the success of their labors, Jesus 
Christ on the glory achieved for Him through 
the Holy Ghost. 

Point III. — They restored the good fame of 
Jesus Christ among all the nations of the 
earth. When our Savior was crucified at the 
Feast of the Passover, there were strangers 
present from all countries, who would carry back 
to their fatherland the news of the ignominious 



232 Whitsuntide. 

death of Jesus. Now, at the feast of Pentecost 
there were, in like manner, people of all nations, 
who learnt through the Apostles the Resurrec- 
tion, the glorified Life and the Divinity of Christ 
and would take back with them the message to 
their own country. Thither the Apostles soon 
followed them, in order to make them adore 
their Master in all those places. Let us be 
quickened with a holy zeal to make Jesus known, 
loved, worshiped and served. 



On the Holy Life of the Early Christians. 

Point I. — The early Christians, whom St. 
Luke praises so highly, were holy persons de- 
tached from the love of the world ; they walked 
in the narrow way of the gospel; gave up their 
possessions or bestowed the value on the poor; 
were of one heart in the love of God and of one 
mind in the love of each other: "jew in num- 
ber, indeed, but faithful in very truth," says St. 
Cyril. This little band was worth more than 
the vast host of people in our own day, who care 
for earthly things alone, and negligent in the serv- 
ice of God and maintain perpetual strife and 
enmities with their neighbors. Let us deplore 
such hateful laxity and recall to mind the fervor 
of the first Christian converts. 

Point II. — The motives which prompted and 
preserved such holiness in them were the grace 



Whitsuntide. 233 

of their calling, the example of Jesus Christ 
still fresh in their memory and the magnificence 
of His promises. We have the self-same mo- 
tives; wherefore do they not exercise the like 
power over us as they did over these early Chris- 
tians ? 

Point III. — The means which produced such 
holiness in them, and after producing, kept it in 
vigor, were assiduity in learning from the Apos- 
tles the maxims and teaching of the gospel, 
frequent reception of the Holy Eucharist and 
constant prayer. Christians nowadays are 
guided by the laws and maxims of the world; 
they care not to go to Holy Communion, pray 
but seldom, and then only badly; whence pro- 
ceeds the disorder of their life. Let us for the 
same motives, and by the like means, aim at im- 
itating the fervor of those early Christians. 



On the Effects which Sanctifying Grace 
produces in us. 

Point I. — By the sanctifying grace the Holy 
Ghost sheds in our hearts, He makes us children 
of God. " You have received the spirit of adop- 
tion" (Rom. viii. 15). Grace is the seal of our 
nobility, the efficient cause of our sharing the 
Divine Nature : " That you may be made par- 
takers of the Divine Nature," says St. Peter 
(2, i. 4). Let us glory in this dignity and care- 



234 Whitsuntide. 

fully preserve our title to it and give to God 
our Father the honor, love and allegiance that 
this lofty distinction demands. 

Point II. — Grace makes us the heirs of God: 
"If sons, heirs also" (Rom. viii. 17). It is the 
precious pledge of that inheritance beyond com- 
pare, which God our Father has prepared for 
us: "the pledge of our inheritance" (Eph. i. 
14). Let us hence look on heaven as an heir- 
loom we cannot fail to obtain if we be willing 
to renounce self ; let this hope comfort us ; let us 
do nothing that can deprive us of it and be filled 
with courage to perform the little that God ex- 
acts from us, so that He may confer this grace 
upon us. 

Point III.— Grace gives us the friendship of 
God: "I have called you friends" (St. John 
xv. 15). Ennobled by grace and made partakers 
of the divinity, God becomes our friend. On 
His side He gladly fulfills all conditions that 
friendship demands. He is faithful, liberal, 
tender, true to the end. We, on our part, should 
not fail to return what is due to such a friend; 
should love Him tenderly ; prefer Him to all the 
false friends in the world; converse with Him 
as often as may be and die rather than break 
ofT so unspeakably glorious a friendship : 
" Who shall separate us from the love of God? " 
(Rom. viii. 32). 



Whitsuntide. 235 

Saturday 

The Inspirations of the Holy Ghost. 

Point I.— " The Spirit breatheth where He 
will" (St. John iii. 8). His inspirations de- 
pend not on ourselves ; and when once they have 
ceased, they may perhaps never return. We 
often pay no regard to inspirations that come 
back again no more. What a misfortune would 
it be were we to neglect inspirations of such 
vital import that our salvation depends upon 
them! Let us then be more solicitous than we 
have hitherto been to profit by such precious gifts. 

Point II. — " And thou hearest His voice." 
You have often heard the voice of the Holy 
Ghost. He has been reproaching you for a long 
time with your frequent falling off, with your 
negligence in practicing some virtue ; why do you 
not lend ear to Him more attentively or, if you 
listen to Him, why are you not more ready to 
obey His voice? The reason is that either your 
dissipated mind prevents you from hearing Him, 
or else your listlessness of soul hinders you from 
obeying Him. Pause then from time to time 
amid your business, to hearken to Him with 
greater heed: arm yourself with courage to 
follow His inspirations : apart from this, there 
is every cause for you to harbor fear. 

Point III. — " But thou knowest not whence 
He cometh or whither He goeth." The Spirit 
of God has designs upon us which are of greater 
consequence than we realize. What he desires 



236 Feast of the Most Holy Trinity. 

us to avoid may in itself, perhaps, not be bad; 
but still it may cause us to fall into sin; such 
sin may possibly be the beginning of a bad habit, 
and such habit may lead to hardness of heart 
and to final impenitence. What the Holy Spirit 
inspires us to do may in itself be a small matter ; 
but such mere trifle may lead to something 
greater on which depends, it may be, our per- 
fection and happiness. Let us therefore obey 
the inspirations of the Holy Ghost, since His 
teachings can have but one result — our eternal 
happiness. 



ffeast of tbe /Iftost MoIe GrinftE. 

Point I. — In heaven the adorable Trinity will 
be a mystery no longer. We shall behold the 
triune God as He is, without veil or figure, 
and this sight will be the cause of our happiness : 
" To see, is the height of bliss." To seek to 
fathom this mystery would be a rash endeavor: 
" To scrutinise, the height of rashness." We 
must with a lively faith adore God in Three 
Persons, must serve and love Him. It is God 
Himself Who has revealed Himself to us, we 
must believe in Him ; we have numberless mo- 
tives to confirm a Catholic in his faith : " The 
Christian's Creed is Faith." 

Point II. — The offices the Three Divine Per- 
sons assume in our regard fill us with confi- 
dence. The Father is our Creator, and He loves 
the work of His hands. The Son is our Re- 



After Trinity Sunday. 237 

deemer, and He wishes not to lose those whom 
He has redeemed. The Holy Spirit is our Sanc- 
tifier, and He longingly desires our sanctification 
and everlasting happiness. Let us animate our- 
selves with a never-failing hope. 

Point III. — In order to rouse us lovingly 
to serve the most holy Trinity, let us think of 
God as ever intent on serving us through all 
created things. The Father, by His power, in- 
fuses life, maintains it and enables every crea- 
ture to act. The Son, by His wisdom, directs 
this marvelous agency. The Holy Spirit, by 
His goodness, refers everything to a perfect end, 
namely, to His glory and our benefit. Who will 
withhold love from a God wholly bent on mani- 
festing His love to us? 



/IBonOag* 
On the Holiness of God. 

Point I. — The attribute of holiness is that 
wherein God takes chiefest delight. It is by 
proclaiming His Holiness that men bless Him 
on earth and angels praise Him in heaven: 
"Holy, holy, holy, Lord God Almighty" (Apoc. 
iv. 8). Let us ask ourselves if holiness be the 
quality we prize most and seek most eagerly to 
attain. 

Point II. — The holiness of God consists in 
this, that His thoughts, designs and actions are 
regulated by the Supreme Reason, which is 



238 After Trinity Sunday. 

Himself : " The Lord is . . . holy in ail His 
works" (Psalm cxliv. 17). Holiness alone is 
what God esteems, loves and rewards : He hates 
and punishes nothing but sin, which is adverse to 
His holiness. Let us examine if our thoughts, 
plans and acts are holy, and if they are worthy 
of the esteem, love and reward of Almighty 
God. 

Point III. — Weakness, ignorance and mal- 
ice are the cause of our sins. In God, there 
are three principles exclusive of these: infinite 
power in the Father, infinite wisdom in the Son, 
infinite goodness in the Holy Ghost: these three 
principles of holiness render God essentially im- 
peccable. Let us acknowledge our weakness, ig- 
norance and malice. Let us beg of the adora- 
ble Trinity to strengthen, enlighten and fill us 
with His holy love. 



ŒuesDa£. 
On the Almighty Power of God. 

Point I. — God is able to do all things of 
Himself alone, He achieves whatever He wills 
to do ; willing and doing are in God one and the 
same thing. Let us adore and praise this infinite 
power and strive to render it propitious to us. 

Point II. — God can do all things through 
the feeblest of His creatures; to them nothing 
is impossible when they act by the power of God. 
A mere man stays the course of the sun, draws 



After Trinity Sunday, 239 

water from a rock, opens a path through the 
sea, heals the sick, raises the dead to life, through 
the power of God. Let us conjure this won- 
drous power to perform a miracle still greater, 
that is, to change our heart, to curb our passions, 
to detach us from the world and from ourselves. 
Point III. — The power of God works without 
ceasing in the preservation of every being 
and in the government of the whole world. To 
His power everything yields, Him everything 
obeys. Shall I alone prove rebellious to His 
commands? Because He has endowed me with 
free will, in order that I may serve Him in a 
more noble, worthy, and meritorious manner, 
should I be less submissive to Him? Ever since 
I first appeared in the world, He has been acting 
in me and through me ; and I am still not wholly 
His ! Employ all Thy power, O my God, to 
conquer my hardness of heart and to change 
my ungrateful soul. 



On the Lovableness of God. 

Point I. — The character, noble qualities and 
worthy behavior of some people make them at- 
tractive in our eyes, albeit they may not have 
rendered us any service. How lovable would 
God seem to me, did I really strive to know the 
perfections of so good a Father, Who day by 
day lavishes on me fresh favors, and Who in 



240 After Trinity Sunday. 

an eminent degree possesses all the goodness, 
loveliness and other perfections I admire in 
mere creatures and which delight my heart ! 

Point II. — Worldly-minded people apprehend 
not how delightful it is to love God ; the saintly 
assure me that the love of God is full of fas- 
cination and that its charm makes all other joys 
insipid. Shall I then give faith to worldlings 
who deny what they have no knowledge of, 
rather than to fervent Christians who speak 
from their own experience ? I wish to have per- 
sonal experience. Detach me from all things 
of earth, O my God, and attach me solely to 
Thyself! 

Point III. — Taste and see how sweet is the 
Lord ! Alas ! I have tasted but too often of the 
pleasures of the world; shall the sweetness of 
loving God be the only one I am never to enjoy? 
No, my God, I yearn to love Thee, at whatever 
cost; the pleasures that have made me so un- 
happy have already caused me too much suffer- 
ing. Why should I be afraid that it would cost 
me too much to enjoy that alone true and solid 
delight which is the cause of our soul's happiness 
in this world and in the next? "All is vanity 
save to love God" 



Feast of Corpus Chris ti. 241 

Sfeast ot Corpus Gbrtetf. 

On the Institution of the Blessed Sacra- 
ment. 

Point I. — Our Savior, at the close of His 
life, shows us greater love than ever. He 

must return to His Father; yet He longs to re- 
main here with us. His wisdom shows Him the 
means of doing this, and His love causes Him 
to recur to them. At the very time when men 
were preparing to make Him feel to the full 
their most deadly hate, He gives proof of the 
most ardent love that can possibly exist. Out 
of pure love He bestows Himself, in order to 
unite Himself with them in the most loving way 
conceivable. After having marveled at all that 
took place in the institution of this mystic rite, 
let us pour out our thanks to Our Lord for 
this overwhelming evidence of His love. 

Point II. — Before yielding up His Body as a 
sacrifice on the Cross, He immolates it in the 
Eucharist, and, abolishing all previous sacri- 
fices, He institutes that of His Body and His 
Blood, to be on our altars a perpetual holocaust, 
the propitiatory and Eucharistie Sacrifice of 
Christians, a sacrifice of impetration, to continue 
to the end of the world. Let us offer it to God 
with the reverence, tenderness, and devotion it 
demands. 

Point III. — Our Lord instituted the Euchar- 
ist as a Sacrifice to honor God, and as a Sacra- 
ment to sanctify man. It is hereby that uniting 
16 



242 In the Octave of Corpus Chris tu 

Himself with His faithful ones, He loads them 
with graces, lights, fervor, and consolation. He 
makes Himself a pledge of their resurrection and 
everlasting happiness. 

Let us profit by this wondrous gift and by the 
loving designs of Him from whom we receive it. 



On three Effects which the Holy Eu- 
charist PRODUCES IN US. 

Point I. — It is a source of honor. Our 

Blessed Lord becomes through His adorable Sac- 
rament the companion of our pilgrimage, feeds 
us with His Body and Blood, unites us to Him- 
self and transforms us into Himself. What su- 
preme glory for a Christian! Every Catholic 
is more holy and consecrated than churches and 
altars, than chalices and sacred vessels. He is 
lifted up above all human grandeur. Let us ap- 
proach Jesus with ardent desire, and when 
through this most honorable union He shall have 
sanctified us, let us never desecrate ourselves 
by any unworthy act. 

Point II. — It is a source of strength against 
the passions which Our Lord tempers and weak- 
ens by His presence ; against the devil, who looks 
upon a Christian after receiving Communion 
as a roaring lion which terrifies him; against 
death, which Jesus sweetens by His presence, 
grace and holy hope. Whence comes, then, so 



In the Octave of Corpus Christi. 243 

much weakness in us who communicate so often ? 
Point III. — It is a source of joy. The saints 
were filled with rapture after receiving their 
God. The Eucharist is compared to luscious milk, 
to the bread of angels, a wedding- feast, a manna ; 
it is a foretaste of paradise, an overflow of its 
eternal delights. The lights which a soul re- 
ceives, the sweetness it feels and the hope it con- 
ceives, render all the satisfaction of the senses 
and of the world insipid. Let us renounce all 
such gratifications, and we shall enjoy the de- 
lights experienced by the saints. 



SaturDaE* 

" He has set up a memorial of His wonders." 

Point I. — The Holy Eucharist is a memorial 
of all the great mysteries of our religion; of 
our redemption, whereof it is the showing forth ; 
of our sanctification, of which it is through grace 
the source and principle ; of our glorification, of 
which it is the pledge. Let us profit by the 
loving intentions our dear Lord has manifested 
in all these mysteries and which He hourly 
manifests in the Blessed Eucharist. 

Point II. — It is a memorial or a compen- 
dium of the miracles God has worked in the 
creation and redemption of the world. Jesus 
Christ works the miracle of producing Himself 
without limit, at all times and in all places; He 
changes the bread and wine, preserving the 



244 Second Sunday After Pentecost. 

accidents without any subject. In like manner, 
He imparts life, preserves from death, drives out 
the devil, converts souls. Let us deepen our 
faith in these mysteries ; let us adore this mirac- 
ulous power ; let us thank Him Who exercises it 
out of unbounded love for us. 

Point III. — It is a memorial of the virtues 
which Jesus practiced during His life and at His 
death. Let us marvel at His deep humility, 
heroic patience, exact obedience, complete morti- 
fication, piety and zeal for the glory of His 
Father, charity towards man. He is now in the 
Eucharist, as He was during His life, our 
Physician, Shepherd, Comforter, Father and 
Redeemer. Let us implore Him to give us these 
virtues and to exercise these offices in our 
behalf. 



Seconfc Sunday after ipentecost 

On the Eucharistic Feast. 

"A certain man made a great supper" 
(St. Luke xiv. 16). 

Point I. — He who prepares the feast is 
God Himself. He thought of it from all 
eternity, He made it ready at the close of His 
life, and He continues it till the end of time. 
What exceeding honor for us ! If a king were 
to invite us to his table, we should consider our- 
selves more than fortunate; and yet he could 
give us but ordinary food, which would never 



Second Sunday After Pentecost. 245 

confer any claim to royalty, and would preserve 
us neither from illness nor from death. God, 
however, does all this to give us life eternal. 
Let us thank Him for His loving purposes. 

Point II. — The viands supplied at this feast 
are divine. Jesus gives us His Body to eat and 
His Blood to drink; the Godhead is not divided 
from the Body and Blood ; our soul is nourished 
and, as it were, fattened on the very substance 
of God Himself: Anima de Deo saginatur. 
Spiritual lights, fervor, sweet consolations, ac- 
company this. precious food. Had God disclosed 
His plan to the angels, they would have been lost 
in wonder; they would have envied our happy 
lot. They never name God without awe : we 
have the honor of receiving Him as our spiritual 
sustenance. 

Point III. — God invites with a goodness 
that is simply astounding, the healthy, the sick, 
nay even the dead in sin, if wishful to return to 
new life ; the just, in order to increase grace in 
them, to confirm them in it, to perfect them ; the 
lukewarm, in order to give them fervor, purify, 
and strengthen them; sinners who wish to be 
converted, in order to give them life anew. In 
whatever state we may be, let us hasten eagerly 
to this divine repast; let us never excuse our- 
selves ; let us go to it with becoming dispositions 
in order to pay honor to the Master of the feast. 



246 In the Octave of Corpus Christi. 

On the Love Our Lord shows in the 
Institution of the Eucharist. 

Point I. — It was His love for us that caused 
Him to institute this Sacrament. He was 

about to withdraw from us His sensible presence 
by His ascension into heaven, but that He may 
be still in our midst, He abides in the Blessed 
Sacrament, so as to remain with us throughout 
our pilgrimage, to console, love, nourish and 
protect us. Should we not then abide with Him 
as much as possible, converse with Him, praise 
Him, make known to Him our needs, and thank 
Him for His graces? Let us be more regular 
in our visits to our Redeemer in the Sacrament 
of His love. 

Point II. — Our Blessed Lord is in the 
Eucharist that He may unite Himself to us in 
holy Communion, and this is indeed the great 
test of His love. " He that eateth My flesh, and 
drinketh My blood, abideth in Me, and I in 
Him" (St. John vi. 57), He tells us. Efjici- 
mur unum corpus et una caro, says St. Chrysos- 
tom ; " We are made one Body and one flesh." 
Can we imagine a more ardent love? What an 
honor for me, after having received my Lord, 
to be able to address Him as if He were my equal 
and of like substance with myself: O Deus, 
substantia meal My passions carry me away, 
temptations disturb me ever. Rid Thyself, O 



In the Octave of Corpus Christi. 2^y 

my God, of the troubles they cause Thee, by de- 
livering me from them. 

Point III. — In order to be with us in the 
Blessed Sacrament, our dear Lord has exposed 
Himself to the fury of heretics, to the malignity 
of the Jews, to sacrilegious Communions, to the 
want of piety in bad Catholics. His love for us 
made Him resolve to bear all these indignities; 
and yet we cannot suffer anything for Him ! 
Dare we then profess that we love Him? 



On the Gentleness and Familiarity of 
Jesus in the Eucharist. 

Point I. — Our Blessed Lord during His 
mortal life invited all kinds of persons to come 
to Him; He rejected no one, He spoke, taught, 
and relieved every one with marvelous kind- 
ness. He shows still greater goodness in the 
Eucharist ; He invites every one ; He receives the 
sick, the poor, the learned, the ignorant, those of 
high and low degree. When on earth, He 
allowed them to come near Him : now He enters 
into us in a hidden manner, that He may work 
secretly within us that which He worked mani- 
festly during His life. Ought we not then to 
love and serve Him and to profit by His 
goodness ? 

Point II. — He allows Himself to be borne 
through the streets ; He enters the houses of the 



248 In the Octave of Corpus Christi. 

poor and wretched; He is exposed on the altar 
to receive the prayers of all the faithful, and 
that, without cost to us, in some poor village 
church, in a Ciborium of scarce any value, often 
left unattended, without worshipers, without 
visitors, always ready to go wherever He is 
wanted, to give Himself to all who desire to 
receive Him. Yet we are unmoved by such 
astonishing goodness and are filled with pride 
and contempt for others ! 

Point III.--- Far from diminishing anything 
of the respect and veneration which we owe Him, 
this familiarity and condescension of Our Savior 
should increase our awe and reverence, seeing 
the loving-kindness of His infinite Majesty. 
" Alas ! what am I," said David, " that I should 
contract a royal alliance ? " " Who am I, and 
what is my life?" (1 Kings xviii. 18). 
" Whence is this to me, thai the Mother of my 
Lord should come to me? " said St. Elizabeth. 
Let us say the same, and may the gentleness of 
our great God win our confidence and increase 
our respect. 



On the Words of the Church : " O Sacrum 
Convivium ! " 

Point I. — In this sacred banquet Jesus 
Christ is received. He bestows Himself on 
us, gives His Body, Blood and Divinity to be the 
food of our souls. What can He refuse us when 



In the Octave of Corpus Christi. 249 

He gives Himself? Let us excite in ourselves 
a lively faith and fill our hearts with boundless 
confidence. 

Point II. — The remembrance of the Pas- 
sion is renewed. Jesus Christ was offered upon 
the Cross as a bloody sacrifice and He offered 
Himself with such love that He desires to be 
sacrificed anew every day and many times each 
day, dying upon our altars through this mystic 
commemoration. He remains, too, in the Taber- 
nacle, as a Victim offered continually to honor 
God, to appease Him, to prefer requests to Him, 
to thank Him. Let us offer up this victim for 
all these intentions. 

Point III. — The soul is filled with grace. 
Jesus Christ is the source of all grace. He is 
personally present in our soul. He abates the 
violence of our passions and vicious propensities. 
He increases sanctifying grace and by His actual 
graces fills our mind with light and our will with 
holy affections of love and fervor. How comes 
it to pass that we receive Holy Communion often 
and are not saints? 

Point IV. — We receive a pledge of our 
future glory. Jesus Christ gives Himself to us 
hidden beneath these veils. He unites Himself 
to us, and changes us into Himself, in order to 
assure us that heaven is our own and that this 
union will last for ever: He gives Himself as 
a pledge to our souls, and to confer on our bodies 
the warrant of our resurrection. This is indeed 
the bread of immortality : immortalitatis alimonia. 



250 Octave of Corpus Christi. 

GbursDa£. 

Whence comes it that we profit so little by 
Holy Communion. 

Point I. — Very many Christians remain after 
frequent Communions as imperfect as before; 
are lukewarm, sensual, passionate, ambitious. 
They wrong grievously this adorable Sacrament 
in thus rendering it profitless ; they wrong them- 
selves by suffering loss of the fruit of their 
Communions ; become a cause of scandal to 
others, and expose themselves to very great evils. 
Let us dread the ills inevitably following fruit- 
less Communions. Let us be alarmed lest they 
become sacrilegious. 

Point II. — The first reason why we gather 
so little fruit is that we bring not to Holy Com- 
munion what Our Lord requires. He wishes 
us to receive with pure intention, with a heart 
detached from all sin, with a soul duly prepared 
to receive Him. Yet we approach with im- 
perfect intentions, out of custom or interested 
motive, from human respect, with a heart 
attached to the sins we continually confess and 
do not resolve to amend ; with a soul ill-prepared, 
a mind distracted, a heart preoccupied and a 
head dizzy with business and amusements. Let 
us put far away from us such unworthy dis- 
positions. 

Point III. — A further reason why our Com- 
munions bear so little fruit is that we do not 
carry away from them what Our Lord intends 



Second Week After Pentecost. 251 

we should. We scarcely yield Him a hurried 
moment to thank Him, converse with Him and 
profit by His glorious presence. He suggests to 
us what we ought to do, yet we do it not. We 
make promises to Him, but keep them not. 
After our consecration we degrade ourselves. 
Live holily, ante, ut dignus Has accipiendi; 
postmodum, ut dignus videaris qui acceperis, is 
the advice of St. Chrysostom. Live holily, he 
writes, before Communion, that you may become 
worthy to receive ; after Communion, that all 
may have proof how worthy you were to receive. 



On Devotion to the Heart of Jesus. 

Point I. — We honor, and with reason, every- 
thing connected with Jesus Christ, His Cross, 
His crown of thorns, His sacred Wounds ; what 
homage ought we not to render to His Sacred 
Heart, which was the principal organ of His 
sufferings and is the chief source of our happi- 
ness ! This Sacred Heart has been an object of 
devotion to the greatest saints and is so still to 
the holiest of our own time. Is it possible for 
us to remain indifferent to this Heart, which 
contains everything that is holy, beautiful and 
acceptable in God's sight? 

Point II. — On earth, this Sacred Heart was 
occupied solely with our salvation. In the 
Eucharist Jesus still takes delight in abiding with 



252 Second Week After Pentecost. 

us, and by His grace in imparting Himself to us 
in Holy Communion. From high heaven He 
protects us in our needs, recalls us when we go 
astray, receives us when we come back to Him 
and loves us when we continue faithful to Him. 
Since He so earnestly longs to be the God of our 
heart, let us be worshipers of His Heart. 

Point III. — Solid devotion to the Sacred 
Heart of Jesus consists in the steadfast imitation 
of His sentiments and His virtues. Let us 
imitate His love for His Father and His zeal for 
His glory, His patience, His charity to others, 
His humility, poverty and modesty; to do this 
is what most honors Him and what has power 
to merit His greatest favors. Let us beg Jesus 
to fill us with these sentiments, let us not place 
any obstacle in the way, but make use of oppor- 
tunities of putting them in practice. 



Saturday 

On the Interior Life. 

Point I. — An interior life is one of recollec- 
tion of mind and heart, of continual return upon 
oneself, of frequent lifting the heart to God. 
Without such inner life, we act oftentimes with- 
out a right intention and from a mere human 
motive. How many profitless actions do we 
perform ! Without such interior life we do not 
correspond with God's graces and designs in our 
regard, and we shall never attain the perfection 



Third Sunday After Pentecost. 253 

He requires of us. What a heavy account for 
me to render, seeing that God loads me with 
graces so manifold every day of my life! 

Point II. — Dissipation of mind, unfaithful- 
ness to God's graces, the gratification of the 
senses and the cravings of self-love are the 
obstacles to the interior life. Let us be care- 
ful to avoid them, and live a life of recollected- 
ness, being ever attentive and docile to the 
inspirations of God and ever seeking detach- 
ment from ourselves and things created; thus 
shall we live an interior life and be true 
Christians. 

Point III. — An interior life uplifts us to 
the knowledge and love of God; it unites us to 
God and makes us live in God and for God; it 
forms Jesus Christ in us, it makes us live by His 
spirit and by His example. Happy is the person 
who is aware of the importance and advantages 
of such inner life ! Happier still is he who 
strives to live it. " Living to God in Christ Jesus 
our Lord." 



TLbixb Sun&aE after Pentecost, 

The Goodness of Jesus Christ in Receiving 
Sinners. 

Point I. — Sinners drew near to Jesus, at- 
tracted by His goodness. They considered 
Him as the One Who had the power to cleanse 
away their sins, and give them strength to sin 



254 Third Sunday After Pentecost. 

no more. It is to Him we should go when our 
conscience reproaches us with actual offense, 
makes us fear the judgments of God for past 
sins, or humbles us at thought of want of 
perseverance in grace. Jesus will pardon our 
sins, will remit the penalty we have deserved 
and give the grace needed to strengthen our 
weakness. 

Point II. — Our Blessed Lord received sin- 
ners with wondrous kindness. He had come 
for their sake, He desired their conversion by 
giving His Blood and His Life for them. 
Could then He receive them otherwise than 
kindly when they went to Him? Let us own to 
Him, but with confidence, that we are sinners, 
great sinners ; He will receive us with gladness 
and will show that He loves and wishes to save 
us. 

Point III. — The Scribes and Pharisees con- 
demned the behavior of Jesus ; they said that he 
kept not strictly to the letter of the law ; that His 
morality was lax, that by His mildness He 
countenanced the guilt of sinners. Pride and 
the desire of notoriety made them speak thus, but 
not true zeal. Let us ponder the holy conduct 
of Jesus Christ and conform our own to it. 
He will protect us against the affected severity 
and indiscreet zeal of His enemies. 



Third Week After Pentecost. 255 

d&onDas* 

On the Lost Sheep. 

Point I. — The loss of a soul begins often by 
slight and all but imperceptible failings. A 
sheep runs after a tuft of grass that tempts it; 
lingers by it, while the shepherd and the flock 
move off to some other spot, and so it begins to 
stray. In like manner, through what would 
seem to be almost involuntary slips of weakness 
or surprise, we begin to leave the presence of 
God. These slight faults are presages of greater 
sins which follow them, even as lassitude pre- 
cedes serious illness. Let us be on our guard 
against the slightest approach of evil. 

Point II. — Negligence about correcting 
ourselves and avoiding voluntary faults hastens 
on our ruin. The sheep finds pleasure in remain- 
ing apart from the shepherd and the flock; it 
perceives the shepherd going away, yet neither 
fears being left somewhat aloof, nor the danger 
to which it is gradually exposing itself. This is 
just what we do day by day ; we commit faults, 
confess them without sorrow and without 
resolute purpose to amend them, and we commit 
them again and again, almost without scruple. 
Very perilous is such a state. 

Point III. — Finally, the sheep, by reason of 
its isolation, falls into some ditch, where it gets 
entangled among bushes and briars, whence it 
cannot extricate itself without the shepherd's 
special help and where it runs risk of being de- 



256 Third Week After Pentecost. 

voured alive. Some grievous sin, or some 
great lapse, follows upon our negligence, and 
we shall never put ourselves straight without a 
special exercise of God's mercy. Let us foresee 
our possible ruin, and say to God : " / have 
strayed like a sheep that has perished; seek Thy 
servant." 



On the Shepherd who seeks for the Lost 
Sheep. 

Point I. — The shepherd feels the loss of the 
sheep, and regrets it, because he greatly loves it ; 
it is his beloved sheep, since it is his property, 
his treasure, and he is conscience that it is in 
danger of being carried off by some robber or of 
being devoured by some wild beast. These are 
some of the manifold reasons why our going 
away gives pain to the Sacred Heart. We 
should find it hard to believe how much He 
grieves over us, did He not Himself assure us 
thereof through His prophets and in His gospel. 

Point II. — The shepherd seeks his sheep 
anxiously, moved with an earnest wish to find 
it ; he searches in every direction, calls it, hurries 
after it, climbs every rock, searches every bush, 
wades every stream, toils, exerts himself until out 
of breath, yet all his labor appears to him sweet 
because of his longing to find the sheep. The 
whole parable brings vividly before our mind a 



Third Week After Pentecost. 257 

part of what Jesus has accomplished in our be- 
half and what He is still occupied in doing day 
after day. Let us satisfy His yearning to possess 
us and profit by His anxious care. 

Point III. — What a happiness for the shep- 
herd if he but find his sheep! He does not 
maltreat it ; on the contrary, he caresses it, places 
it on his shoulders and bears it homeward to the 
fold; he cannot contain his joy, but makes it 
known to all and wishes to be congratulated by 
all. Let us cast ourselves trustfully into the 
arms of our kind Shepherd. Let us be ashamed 
at having so often left Him, and let us hold in 
detestation our repeated wanderings. "I have 
gone astray like a sheep that is lost" (Psalm 
cxviii. 176). Let us beseech Jesus to preserve us 
from them in" future. " Suffer me not to be 
separated from Thee." 



On the Pearl of Great Price. 

Point I. — A woman loses one of her 
jewels, a precious stone, or a pearl of great price. 
We, whom Jesus Christ has ransomed with His 
blood, are His pearls and precious stones : 
Pretiosa monilia Christi, says St. Cyprian. He 
has bought us very dearly; He wishes us to 
be His jewels in heaven. We should regard 
souls in this light, that we may conceive the true 
zeal that will make us labor for their salvation. 
17 



258 Third Week After Pentecost. 

Thus should we, at least, think of our own soul, 
that we may rouse ourselves to take exceeding 
great care of it. " Why art thou so vile in thine 
own eyes who art so precious in those of 
Christ?" 

Point II. — The woman, in order to recover 
the jewel, throws the whole house into disorder; 
she searches everywhere, summons to her aid 
servants, relatives and friends. Jesus confers 
on us great honor when He confides souls to us 
that we may hold them safe, or may find them 
again should they have gone astray. Let us 
spare neither care nor labor for this purpose ; all 
our endeavors will be liberally rewarded. 

Point III. — There is rejoicing throughout 
the house when the woman has found her 
jewel; her joy breaks forth in public; she is very 
grateful to the person who found it. The 
Church on earth and the angels in heaven are 
filled with joy when a soul returns from sin to 
grace. God loves tenderly those who bring that 
soul back to Him, while the person converted will 
be everlastingly grateful. Merchants cross the 
sea in search of pearls and jewels; should we 
do nothing to win souls to God, to Whom they 
are of infinite value? 



Third Week After Pentecost. 259 

On the Blindness of the Sinner. 

Point I. — The blindness of the sinner is 
great beyond all conception. By yielding him- 
self up to sin, he reduces himself to the most 
pitiful poverty ; loses the friendship of God ; His 
graces and His rewards; loses eternal happiness 
and all the merit of the good works he has ever 
performed. What could I have been thinking of 
to commit that sin which has brought me to so 
wretched a condition? What am I thinking of 
now, if I do not labor to repair the harm which I 
have done myself by sin? 

Point II. — The sinner sacrifices all to ob- 
tain nothing. All the kingdoms of the earth 
and all the pleasures of the world could never 
make up to me for the loss of God. How great 
has been my folly in renouncing my God for a 
passing gain, a frivolous pleasure, a breath of 
honor, a mad act of revenge, a vain satisfaction, 
which I have ceased to enjoy, which can never 
content me, but which may entail never-ending 
misery. 

Point III. — It is a terrible misfortune to the 
sinner to have lost God, a great confusion to have 
lost Him for nothing; but what is still more 
deplorable is our insensibility to this loss. 
Such is the condition of a large number of 
sinners who think only of their money, or their 
pleasure, instead of trembling at the frightful 
state of their consciences. Have I not myself 



26o Third Week After Pentecost, 

lived in this state of insensibility? Am I not in 
it still? Let us fear sin, which is able to blind 
and harden us to this extent. 



On the Mercy of God. 

Point I. — God is merciful and just. He 

causes His mercy to shine forth in all parts of 
the earth and at every successive moment, by 
His patience in recalling, seeking for and bearing 
with sinners. On the other hand, He seldom 
shows His justice, and His goodness appears 
even in examples of the justice He exercises in 
order to punish us, to warn us, or to correct us. 
What would have become of me had God treated 
me as I deserved? 

Point IL— However great our sins may be, 
we must never despair of God's mercy : He for- 
gives everything when we turn to Him sincerely ; 
but, however great the mercy of God may be, 
we must never presume upon it so far as to con- 
tinue in our wickedness. God is ready to pardon 
me to-day, to-morrow perhaps I shall have fallen 
into the hands of His justice. What can I com- 
plain of if I abuse His goodness? O my God! 
forgive me all the abuse I have made of Thy 
mercies : so far they have served only as a pre- 
text for offending Thee. Henceforth I desire to 
make them the great motive of my sorrow and of 
my love for Thee. 



Third Week After Pentecost. 261 

SaturDa^. 

On the Lost Groat. 

Point I. — The woman spoken of in the 
gospel lights her lamp in order to search for the 
money she has lost. When it is a question of 
some temporal loss, we ask for information, seek 
advice, and consult such as are able to throw 
light on our difficulties. How happy should we 
be were we to act thus in the matter of our sal- 
vation! The light of grace and of faith, our 
reading of pious books and listening to the in- 
struction given us would help to repair our 
losses; but we neglect all these; hence it is not 
surprising that we are so impoverished in the 
sight of God, since every day we lose so much, 
and know not how to repair the loss. 

Point II. — This woman, in order to find her 
groat, disarranges all her furniture and sweeps 
her whole house. How can the voice of God 
penetrate our hearts so long as they are filled 
with frivolous attachments and the evil courses 
of the world? Let us detach ourselves from 
earthly things and from ourselves ; then shall we 
receive the Spirit of God, Who will give us a 
disgust of the world, and cause us to recover that 
peace of heart which makes the joy and happi- 
ness of all holy people. 

Point III. — The woman seeks without ceas- 
ing for her groat until she finds it. We have 
tasted at certain moments the relish of virtue ; 
but because it became needful to do violence to 



2Ô2 Fourth Sunday After Pentecost. 

ourselves in order to resist the deceitful charms 
of the world and the allurements of our passions, 
we have given up everything. What cowardice ! 
In worldly things we succeed in nothing without 
effort and yet would be saints without having to 
do any violence to ourselves ! Let us be more 
persistent in corresponding to the movements of 
grace. Grace will strengthen and quicken us 
and, in the end, render even pleasant what at first 
we thought difficult. 



ffourtb SunDaE after lpentecost» 

"Launch out into the deep" (St. Luke v. 4). 

Point I. — Our Lord uses these words to re- 
mind us that we ought continually to advance 
in holiness and in the perfection of our state of 
life. In order to arrive at this we must wash 
away even the smallest sins, must keep our pas- 
sions in check, resist our evil inclinations, acquire 
all the virtues of our vocation, practice acts of 
these virtues, animate our whole life with holy 
intentions, unite ourselves to Jesus Christ by love 
and imitation and must labor uninterruptedly and 
perseveringly to become perfect : " as also your 
heavenly Father is perfect" (St. Matt. v. 48). 
Let us acknowledge that much still remains to 
be done, since we have scarcely begun as yet. 
Let us condemn our past negligence. 

Point II. — The difficulty is great, yet it 
should not alarm us: with God's grace we are 



Fourth Week After Pentecost. 263 

able to do all things. God Himself, it is true, 
will co-operate in this great work; but we must 
work jointly with Him: "Not I, but the grace 
of God with me" (1 Cor. xv. 10). With God's 
help everything must be possible; through the 
sweetness which will accompany this help, every- 
thing will become pleasing to us. 

Point III. — Whatever progress we may have 
made in the way of such perfection, we should 
bear in mind that, sailing on a stormy sea, we 
shall be continually exposed to winds and 
tempests; we shall always have difficulties to 
overcome, temptations to surmount, enemies to 
battle with, and shall always be falling into 
faults. Far from being discouraged by this, we 
ought to buffet the waves with fresh courage, in- 
spirited by the presence of our dear Lord. 



" We have labored all the night, and have taken 
nothing" (St. Luke v. 5). 

Point I. — The life of worldlings is spent in 
the darkness occasioned by want of faith and of 
meditation on the eternal truths and, further- 
more, by the trouble and tumult of business 
overclouding the mind : " There is none that 
consider eth in the heart" (Jeremias xii. 11). 
Let us pity those who live according to the 
maxims of the world, and thank God for His 
mercy in withdrawing us from darkness in order 



264 Fourth Week After Pentecost. 

to place us in that clearness which will lead us 
to the splendors of eternal light : " Who hath 
called you out of darkness into His marvelous 
light" (1 St. Peter ii. 9). 

Point II. — Laborantes. The life of the world 
is full of moil : " They labored to work evil," 
says the Holy Spirit. They have "wearied 
themselves in the way of iniquity " ( Wisd. v. 7) ; 
they are never satisfied; avarice, ambition, ex- 
travagant desires, griefs and anxieties harass 
them everywhere ; such are the arduous paths of 
wickedness wherein they weary themselves ; they 
might, if they wished, lead a sweet, tranquil, 
agreeable life, in working for God. 

Point III. — Nihil cepimus. The life of the 
world is unsatisfying; we can gain nothing by 
it; all the possessions of the world are in them- 
selves of little worth ; they are nothing as com- 
pared with those of eternity. The most pros- 
perous people in the world have only a very 
small portion of its good things ; they scarcely 
have any time to enjoy them and at death will 
carry nothing away, in their hands will nothing 
remain. They will be like persons who in sleep 
dream that they are rich and who on waking find 
themselves in direst poverty; instead of which, 
they would have been rich for all eternity, had 
they but labored for God. Let us learn wisdom 
at their expense. 



Fourth Week After Pentecost. 265 

ŒuesDag. 

"Depart from me, for I am a sinful man, O 
Lord" (St. Luke v. 8). 

Point I. — Let us acknowledge before God as 
St. Peter did that we are sinners, and very great 
sinners. Well may we say this, since St. Paul 
declared that he was the chief of sinners : Quo- 
rum primus ego sum (1 Tim. i. 15). He thought 
of his own sins and felt their grievousness ; the 
sins of others he knew only imperfectly and 
hence called himself the chief of sinners. In the 
like way, when we experience some pain, we 
say it is the greatest of all pains, because we are 
not feeling other kinds of pain. Let us apply 
this thought to ourselves and acknowledge God's 
mercy in our regard. 

Point II. — Though our sins should all be par- 
doned, we must still acknowledge that we are 
great sinners, since, if left to ourselves, we 
should sin every moment, unless God prevented 
us by His grace. Our weakness is extreme ; our 
inclinations, habits, passions are impetuous ; let 
us humble ourselves at being in such a condition, 
the most humiliating of all. 

Point III. — We are sinners ; but let us beware 
of saying, as St. Peter said : " Depart from me, 
O Lord." "Nay" says St. Gregory, "if thou 
knowest thyself to be a sinner, thou must not 
drive away the Lord" He it is Who alone can 
wash away our sins and preserve us from sin- 
ning, strengthening our weakness by His grace. 



266 Fourth Week After Pentecost. 

Let us then say to Him when we are praying in 
private, or at Mass, or at Communion : " Come, 
Lord Jesus 3 ' (Apoc. xxii. 20). His presence 
will be the remedy for the past, and a safeguard 
for the future. 



TOeîmesDaç. 

" The multitudes pressed upon Him, to hear the 
word of God" (St. Luke v. i). 

Point I. — A great many Christians know 
nothing of the greatness of God, the holiness of 
their religion, the consequences of vice, the ad- 
vantages of virtue. They are sensual, passion- 
ate, ambitious and worldly, because they neglect 
the word of God, which would enlighten their 
minds and touch their hearts. Eagerness for 
the word of God is an augury of salvation: 
"He that is of God, heareth the words of God " 
(St. John viii. 47). On the other hand, distaste 
for the word of God is a sign of reprobation: 
" Therefore you hear them not, because you are 
not of God." 

Point II. — Some Christians hear the word of 
God and read it, without becoming more hum- 
ble-minded, modest, charitable, pious; they dis- 
credit the holy word ; they harm themselves, and 
scandalize others. If the word of God does not 
serve for our sanctification, it will serve for our 
condemnation : " It shall not return to Me void " 
(Isaias lv. 11). Let us fear the account which 
God will exact from us. 



Fourth Week After Pentecost. 267 

Point III. — In order to make a holy use of 
the word of God, let us consider carefully how 
sublime it is. It is the very word of God Him- 
self, verbum Dei: the word of salvation and a 
means of sanctification, verbum salutis; a word 
of conversion and of reconciliation for sinners, 
verbum reconciliationis ; a word of life, which 
supports, animates and encourages believers, 
spiritus vitœ sunt Let us make these truths sink 
deeply into our souls, and we shall listen to the 
word of God with eagerness and reverence and 
shall practice it with courage and constancy. 



" We have labored all night, and have taken 
nothing" (St. Luke i. 5). 

Point I. — We labor much, and merit little, 
because we do not labor holily. In order that 
your labor may conduce to your salvation, offer 
it to God before entering upon it; do not act 
from interested motives, passion, custom, or with 
precipitation, but always in the sight of God and 
to please Him: "In Thy name" In this way 
will you honor God and sanctify your soul. 

Point IL — During your work, be afraid of 
temptations to idleness, vanity, human respect 
and greed. Think of God, Who is watching 
you and helping you ; renew your offering, unite 
your labors to those of Jesus Christ. If you 
neglect such easy practices as these, it is because 



268 Fourth Week After Pentecost, 

you have neither the glory of God, nor your own 
salvation, in your inmost heart. 

Point III. — After your work, imitate St. 
Peter, who, when his fishing was ended, threw 
himself at the feet of Christ to humble himself 
and to thank Jesus. Humble yourself before 
God on account of the numberless faults you 
have committed during your work; thank Him 
for His help and for even the small amount of 
good which you have done, since it all proceeds 
from Him. What graces you will merit in this 
life and what rewards for eternity, if in your 
work you follow these precepts! 



"At Thy word I will let down the net" 
(St. Luke v. 5). 

Point I. — The Apostles, who had labored all 
the night and taken nothing, let down their nets 
out of obedience, when the fish they caught 
filled two ships. If I obeyed in this way, God 
would bless and reward my obedience; but my 
continual rejoinders to those who give me orders, 
my murmurings, my negligences, my irritations 
prompted by self-love should cause me to fear 
either that I have no obedience, or that I have 
only an obedience without merit. How much 
labor then without reward! 

Point II. — Obedience pays honor to God, 
Whose authority we reverence in our superiors, 



Fourth Week After Pentecost. 269 

and to Jesus Christ, Whose example we follow; 
it sanctifies ourselves, because it produces, main- 
tains and perfects the other virtues, whereof it 
is the measure. Can anything touch my heart, 
if these many advantages fail to render obedience 
most grateful to me? 

Point III. — Provided my superiors enjoin me 
not to do anything contrary to the law of God, 
I am sure in obeying them of doing His will. 
Though what is prescribed be, in my opinion, 
but little regulated by the laws of reason, I am 
always reasonable in obeying, because I am do- 
ing the will of God. My perfection depends on 
the care I take to conform my will to His. Let 
us obey then perfectly, in order to arrive at the 
perfection which God demands from each of us. 



Saturday 

"From henceforth thou shalt catch men" 
(St. Luke v. 10). 

Point I. — Jesus Christ chose for His Apostles 
men who were lowly and ignorant, plying the 
humble craft of fishermen. He undertakes to 
convert the great ones of the world by means 
of the poor ; the learned by the ignorant ; and 
to sanctify the world by a few fishermen. Let 
us acknowledge and adore the almighty power of 
God in the success of this undertaking; let us 
thank Him for having called us to His holy 



270 Fifth Sunday After Pentecost. 

Church, in preference to so many others who 
would have served Him better than we do. 

Point II. — The Apostles were called in differ- 
ent ways; but each left everything and obeyed 
promptly; "Leaving all things, they followed 
Him" (St. Luke v. ii). We should obey thus 
when convinced that God is speaking; grace has 
its moments, which often return not again. 

Point III. — The Apostles obeyed and became 
the ministers of Jesus Christ, His friends, His 
confidants, vessels of election, loaded with all 
the gifts of Heaven. Could they have imagined 
that their obedience would be so abundantly re- 
warded? How happy should I be myself, had I 
always been docile to the voice of God! What 
harm have I not done myself by my unduti ful- 
ness ? Forgive it, O Lord, and help me to make 
it good. 



affftb SunDaç after ipentecost, 

" Unless your justice abound more than that of 
the Scribes and Pharisees " ( St. Matt. v. 20) . 

Point I. — As Christians we are bound to 
live more holily than those who were under the 
Old Law. The New Covenant is more holy, the 
Lawgiver more noble, the recompense greater; 
the name of Christian, our Baptismal vows, the 
graces flowing from them, the Sacraments, the 
example of the good, all put us under an obliga- 
tion to be holy. Let us be ashamed that flaws 



Fifth Sunday After Pentecost. 271 

are sometimes evident in our life which would 
disgrace, not a Jew merely, but even an upright 
pagan. 

Point II. — Again, if we are Religious, we 
have an additional obligation to live more 
holily than other Christians. Our profession and 
state of life, so different from that of people in 
the world, the lights, the graces and other aids 
which accompany religious life, require this from 
us. What shall we say to God when He will 
point to Christians who, involved in the entan- 
glements of the world, are more virtuous than we 
are with all our opportunities of recollectedness ? 

Point III. — There are other reasons also, it 
would seem, why we are bound to live more 
holily than others; our name, our solemn prom- 
ise to follow Jesus Christ, our aim — to labor 
solely for the sanctification of others — oblige 
us to be more holy than the rest ; " We ought 
more diligently to observe the things which we 
have heard" (Heb. ii. 1). Such is the obliga- 
tion Paul laid upon himself and his fellow- 
laborers. If we practice not with greater duti- 
fulness what we tell others to do, God will in- 
deed make use of us as instruments to com- 
municate His gifts, but nothing will remain for 
our own benefit; we shall be like conduits that 
retain nothing, or like cisterns pierced with holes. 



272 Fifth Week After Pentecost. 

" Unless your justice abound more than that of 
the Scribes and Pharisees" (St. Matt. v. 20). 

Point I. — The profession of holiness in a 
state of life held in high respect does not con- 
stitute sanctity. The Scribes and Pharisees 
were ungodly in their sect, though they professed 
to be more holy than others. The name of 
Christian, of Religious, the habit we wear, the 
vows we have taken, will all serve only to make 
our sins more grievous, our punishment greater, 
our ruin more inexcusable. 

Point II. — The semblance of virtue and holi- 
ness availed merely to turn the Scribes and 
Pharisees into thorough hypocrites. God wishes 
to be served sincerely; He is not content with 
exterior acts of virtue, if they be not animated 
by inward holiness ; " from a pure heart, and a 
good conscience, and an unfeigned faith" (1 
Tim. i. 5), as was constantly said to the early 
Christians, according to Tertullian. God desires 
to be worshiped "in spirit and in truth." He 
rejects all other kind of service. 

Point III. — Acts of virtue which have noth- 
ing but outside show may deceive men and gain 
their esteem, but this will be their only reward: 
" They have received their reward " ( St. Matt. 
vi. 5). Such acts, indeed, deserve chastisement, 
since they proceed from vanity and hypocrisy. 
It is most criminal folly to lose the approval of 
God in order to gain that of men and, for so 



Fifth Week After Pentecost. 273 

trifling a recompense, to deprive oneself of an 
eternal reward in heaven and to expose oneself 
to a terrible punishment. Let us then shrink 
from so great a misfortune. 



" Whosoever is angry with his brother shall be 
in danger" (St. Matt. v. 22). 

Point I. — Our Lord forbids us to cherish any 
feeling in our heart contrary to brotherly love, 

such as contempt, dislike, envy, bitterness, resent- 
ment, or any movement, however slight, har- 
bored deliberately, of anger or revenge. Such 
spirit of animosity and bitterness of heart cloud 
the reason, drive peace and devotion out of the 
soul and cause numberless faults : " The anger 
of man worketh not the justice of God" (St. 
James i. 20). Let us search our conscience on 
this important point, particularly before Mass 
and Communion: "// therefore thou offer thy 
gift at the altar" (St. Matt. v. 23). 

Point II. — Our Lord forbids us, in our 
words, not only to give way to outbursts of 
wrath, slander, and abuse, but also to use cutting 
remarks and all expressions calculated to nettle 
or humble others when present, or to wound their 
honor when absent. Slander is to be feared in 
Religious even more than in those living in the 
world. 

Point III. — Our Lord forbids us, in our 
18 



274 Fifth Week After Pentecost. 

deeds, to do any bad turn to our neighbor, that 
is to harm him in any way, either personally or 
through others. If in our hearts we have charity, 
it will banish anger, will regulate our whole in- 
terior as well as our words and actions. When 
we love some one, we approve of all he ever does. 
We speak of it favorably, and it is a pleasure to 
do anything for him. Let us foster this charity : 
we shall then have very few sins with which to 
reproach ourselves. 



TlxaeDnesDaE. 

" Whosoever is angry with his brother shall 
be in danger of the judgment" (St. Matt. 
v. 22). 

Point I. — Anger banishes from our hearts 
the Spirit of God, Who is a Spirit of gentleness 
and peace ; it disfigures the image of God within 
us, by disturbing the light of reason; it outrages 
God by blasphemies and murmuring and usurps 
the rights of God by wreaking vengeance. Let 
us detest a vice so heinous, and withal so com- 
mon ; should we refuse to correct our own anger, 
let us fear that of God. 

Point II. — Anger renders us hateful to our 
neighbor. Every one fears, every one avoids a 
hot-tempered man who flies into a rage on the 
slightest pretext. Every one grieves and is sad 
who is obliged to live with such an one. Far 
from proving useful to any one, his very look, 



Fifth Week After Pentecost. 27s 

his every word, his whole bearing, render him 
despicable and odious to every one. Let us 
then not fail to take the advice we should give 
to people of this character. 

Point III. — Anger is a sin most injurious to 
him who is guilty of it. He dishonors himself 
by his folly, irritating himself about trifles, or 
faults often imaginary, striving to remedy a 
slight mischief by a sin which is often very 
grievous; or persisting in his wrath in spite of 
his being in the wrong. Whatever may be the 
injury done to him by others, he does much 
greater harm to himself by his anger. To ac- 
custom oneself to this sin is to be a fool, says 
the Holy Spirit: "Anger resteth in the bosom 
of a fool" (Eccles. vii. 10). Not to fear the 
numberless sins of which it causes the commis- 
sion is verily to be hardened. 



ŒbursîmE. 
" Whosoever is angry with his brother shall 
be in danger of the judgment " ( St. Matt. 
v. 22). 

Point I. — If we are afraid of the judgments 
of God, we should be in dread of anger, which 
is so detestable in a Christian, and should strive 
to keep from it or to correct it in ourselves. In 
addition to prayer, and the right use of Sacra- 
ments in order to obtain help from heaven, we 
should watch over our heart and repress all 



2j6 Fifth Week After Pentecost. 

movements of impatience the instant they arise. 
Avoid this sin we cannot, save by doing violence 
to ourselves. 

Point II. — We are very far wrong in attrib- 
uting our impatience to extrinsic causes; its 
source lies in our own heart. Were we not at- 
tached to ourselves, our own glory, our own in- 
terests, we should not fly into fits of passion. Let 
us learn to become more patient, humble-minded, 
unselfish, and we shall become more meek and 
gentle. 

Point III. — If anger sometimes carry us 
away, let us avail ourselves of the advice we have 
so often received on the subject; let us not spare 
ourselves, but perform the penances which are 
imposed upon us and punish ourselves severely 
until we have corrected ourselves. All our con- 
fessions will not change our life, if we have not 
charity : " Learn of Me, because I am meek and 
humble of heart" (St. Matt. xi. 29). 



" Blessed are the meek: for they shall possess the 
land" (St. Matt. v. 4). 

Point I. — The meekness our Blessed Savior 
commends is not that which proceeds from nat- 
ural disposition, nor from motives of policy, 
with the object of gaining popularity. It is a 
virtue which restrains anger, gives us true 
peace and calm within and reveals outwardly our 



Fifth Week After Pentecost. 2.77 

humbleness of heart; which, far from seeking 
revenge, endures with patience and causes us to 
love those who do us harm. Let us examine 
into our behavior towards our superiors, our 
inferiors, our equals, and we shall perceive that 
we often fail in this virtue. 

Point II. — Blessed are they who have this 
meekness, "for they shall possess the land." 
They shall possess themselves and shall be mas- 
ters of their own hearts. They shall win the 
hearts of others: no quality is so winning as 
meekness. And lastly, they shall possess the 
land of the living, which is heaven, for which 
God created them. 

Point III. — Meekness appeared in an emi- 
nent degree in Our Lord, and in this respect He 
offered Himself as our Model. During His Life 
and in His Passion, He showed in His own Per- 
son what the prophet had foretold, that He would 
not contend or cry out and that He would rather 
bear with the offensive smell of burning flax, than 
trample it under foot in order to extinguish it. 
Let us consider the beauty of this virtue in it- 
self and in our Blessed Lord. Let us reflect 
how unlovely is the character of one who is 
surly, hot-headed, cross-grained, or turbulent. 
Let us therefore love meekness and avoid the 
opposite vice. 



278 Fifth Week After Pentecost. 

Saturday. 

"Blessed are the merciful: for they shall obtain 
mercy" (St. Matt. v. 7). 

Point I. — The merciful whom Our Lord calls 
blessed, are they who, through a truly Christian 
charity, are touched with compassion for the 
spiritual or corporal misery of their neighbor, 
who afford him whatever help they can and who 
forgive those who injure them. Have we these 
sentiments of mercy towards others? How do 
we give proof of their existence? 

Point II. — They who are charitable and com- 
passionate to others are blessed, because in the 
midst of the wretchedness with which they are 
surrounded in this life, God comes to their re- 
lief, and, through His great mercy, will forgive 
them their sins. Let us therefore aim at this 
happiness. 

Point III. — We need only cast one glance at 
our Blessed Savior, Who ought always to be our 
Model, in order to see that His whole life was 
a continual exercise of mercy. He comforted 
the afflicted, healed the sick, forgave sins, did 
good to His enemies, nay, wished so ardently to 
inspire us with mercy, that, in speaking of the 
sentence which He will pronounce at the last day, 
He makes mention only of the works of mercy 
which the elect shall have performed and re- 
proaches the lost with nothing but their hard- 
ness of heart. 



Sixth Sunday After Pentecost. 279 

Siytb SunDaE Bftec lpentecost» 

" / have compassion on the multitude " 
(St. Matt. xv. 32). 

On Compassion for the Wretched. 

Point I, — Compassion for the wretched is one 
of the surest signs that we shall be saved, be- 
cause of all virtues it is the one which draws 
down most grace from Heaven. Scripture is 
full of sayings and examples which prove this 
truth. This is because God, Who is Goodness by 
essence, takes pleasure in showering favors on 
those of His Children in whom He sees a greater 
abundance of this lovely perfection. Let us 
thank Him if He has given us a compassionate 
heart; and fear, on the other hand, if we be 
pitiless towards the wretched. 

Point II. — Because it is the virtue which 
makes us like Jesus Christ. It was compassion 
for the human race that led the Divine Word 
to become Incarnate. His life was simply one 
succession of acts of pity, and out of compassion 
for us did He lay down His life. We may 
therefore have good hope of our salvation if 
we are compassionate, but must see that our pity 
is supernatural, if we would be rewarded in the 
world to come. 

Point III. — Because it is the virtue concern- 
ing which the promises have been made. Jesus 
Christ will say to His elect at the last day, "I 
was hungry, and you gave Me to eat; I was 
thirsty, and you gave Me to drink" (St. Matt. 



280 Sixth Week After Pentecost. 

xxv. 35). Thrice blessed they who shall be ad- 
dressed in those words. If we really wish it, 
they will be spoken to us. Let us be compas- 
sionate and be so in the eyes of God. Let us 
see in every afflicted person whom we meet, 
Christ's suffering children, and let us relieve them 
out of love to Him. If our sins give us cause to 
fear the judgments of God, our compassion for 
those in misery will help to arouse our confidence, 
since such compassion is one of the principal 
means of inducing God to be propitious to us. 



■flfconfcaE. 

On the Multiplication of the Loaves. 

Point I. — Our Blessed Redeemer is mindful 
of the necessities of the people who follow Him ; 
He is touched with compassion; wishes to pro- 
vide for them and performs a miracle in order 
to prevent them from suffering hunger. Is He 
not a Master worthy of being followed? 

Point II. — Every day Jesus renews this far- 
famed miracle of the multiplication of the 
loaves. He feeds all mankind ; causes the fruits 
of the earth to grow ; makes them ripen for all ; 
provides for everything : usque ad delicias. Few 
persons think of the wonderful care of our good 
Father ; few return thanks to Him ; many use 
these gifts against Himself to offend Him. Let 
us avoid such sins. 

Point III. — The multitude followed Our Lord 



Sixth Week After Pentecost. 281 

into the desert, without thinking of taking with 
them what was needful, persuaded that in fol- 
lowing their Divine Master they should want 
for nothing. Let us follow him with like, and 
even greater, trust, for we have the experience 
of the past, which these people had not. " When 
I sent you without purse and scrip or shoes, did 
you want anything?" Jesus said to His disci- 
ples (St. Luke xxii. 35). Each one of us can 
say that ever since he began to serve this ad- 
mirable Master, so far from being in want of 
anything, he has been better provided than he 
would have been in the service of the world and 
the devil. 



On Providence. 

Point I. — God is the Lord and Master of all 
creation. He produced, preserves and governs 
all things with a wondrous providence : " The 
same is Lord over all" says St. Paul (Rom. x. 
12). He is present in everything, knows every- 
thing, has full power over everything; nothing 
takes place in the universe without His will or 
permission; everything is ruled by His infinite 
wisdom. Let us accustom ourselves to see in 
this Providence of God all events of highest im- 
port, all the fluctuating vicissitudes of families, 
cities, states, the Church and the world, and we 
shall be distressed at nothing that may happen. 



282 Sixth Week After Pentecost. 

Point II. — God Almighty has special Provi- 
dence over the virtuous, whom He looks upon 
as His Children, His friends and His true wor- 
shipers: "Rich unto all that call upon Him" 
(Rom. x. 12). He keeps particular watch over 
them, loves them more tenderly, protects them 
more carefully, leads them by safer paths to a 
supernatural end. Let us strive to merit such- 
like fatherly care. 

Point III. — This Providence is a wondrous 
source of calm and confidence of soul; but God 
desires also that this confidence and peace of 
mind should not be idle. He wishes us to act 
with prudence and care, and for this reason He 
has gifted us with light and strength. Hence on 
our side should we be energetic in matters that 
concern us, and yet should trust in God as if all 
depended upon Him alone. 



On Providence. 

Point I. — The Providence of God governs all 
things wisely. His knowledge is infinite, His 
uprightness unchangeable, the end He proposes to 
Himself most sublime, the means He employs 
infallible. We ought to submit to it, though 
God's motives in acting be undiscoverable to 
us, or His commands may perplex us and be 
contrary to our self-love. 

Point II. — It governs efficaciously. What- 



Sixth Week After Pentecost. 283 

ever is God's absolute will must be done; it is 
vain to resist or murmur. What depends on our 
liberty will be done also, if God wills; He can 
take measures to bring it about, and even when 
we resist Him He gains His purpose, which is 
to punish our disobedience, if we will not have 
Him reward our dutifulness. 

Point III. — It governs sweetly, accommo- 
dating itself through mercy to our powers, in- 
clinations and desires, strengthening us by God's 
grace, encouraging us by blandishments and 
promises. Let us then love His fatherly Provi- 
dence. 



We should abandon ourselves to the Guid- 
ance of Providence. 

Point I. — Abandonment to God's Providence 
is most reasonable ; God knows what is necessary 
and best for us : He is all powerful and loves us 
tenderly. This love will lead Him to bestow on 
us whatever He knows to be necessary and that 
He can safely give. 

Point II. — Such abandonment is most pleas- 
ing to God. It redounds to His glory that we 
should follow His guidance and trust to His un- 
failing love. 

Point III. — Abandonment of this kind is most 
advantageous to us. We can live in quiet, since 
God takes care of us ; merit, consolation, holiness, 
are the fruits of our trustfulness. 



284 Sixth Week After Pentecost. 

On Three Ways of drawing down God's 
Graces. 

Point I. — The first means is a strong desire. 

The people would not have beheld the miracle of 
the multiplication of the loaves, and found in it 
their support, had they not followed Jesus Christ 
with earnestness and perseverance: " 1 have 
compassion on the multitude because they con- 
tinue with Me now three days " ( St. Matt. xv. 
32). If we have so little grace, and are so in- 
clined to evil and so weak in doing right, let 
us confess that we do not earnestly desire God's 
help and that our prayers are, perhaps, nothing 
more than the movement of our lips. 

Point II. — The second means is retirement. 
It was in the desert that God multiplied the loaves 
and satisfied the hunger of the people. So, too, it 
is in time of recollection that God communicates 
Himself to the soul. He does not visit where 
there is noise. Let us therefore make for our- 
selves an interior solitude in the very midst of 
our chief occupations. If our business bring on 
dissipation of mind, we shall not even perceive 
the few graces which God may bestow upon us 
at some future time. 

Point III. — The third means is humility. 
Jesus Christ made the multitude sit down on 
the ground before distributing the loaves : " He 
commanded the multitude to sit down upon the 
ground." We must therefore retire into the 



Sixth Week After Pentecost. 285 

depths of our abjectness and sit down, humbled 
to the dust, in the midst of our wretchedness, if 
we wish God to take pity on us : " The prayer 
of him that humbleth himself shall pierce the 
clouds" (Ecclus. xxxv. 21). Is it not a secret 
undercurrent of pride that makes us so poor ? 



SaturOaç. 
On Spiritual Consolations. 

" They did all eat and had their till " 
(St. Matt. xv. 37). 

Point I. — We must wait for them patiently. 

The people waited three days for the food which 
was necessary for them, and we aspire to taste 
spiritual consolations so soon as we give ourselves 
to God, although we can do without them. Let 
us rather acknowledge ourselves unworthy of 
them, even though we should never have com- 
mitted a mortal sin: "It is not good to take 
the bread of the children and to cast it to the 
dogs'* (St. Matt. xv. 26). 

Point II. — We must enjoy them humbly. 
If God, through goodness which we deserve not, 
give us spiritual consolations, the gift of tears, 
the sweetness of His love, let us relish such 
favors, while humbling ourselves: God is per- 
haps only making His yoke so easy to us because 
we are as yet only children in virtue. Let us 
fear, above all, lest these consolations should be 
mere illusions. They are so assuredly, if they 



286 Seventh Sunday After Pentecost. 

make us less humble, less mortified and less 
fervent. 

Point III. — We must endure the want of 
them without discouragement. They are the 
food of the weak. When God, after having be- 
stowed them, takes them from us, it is a reason 
for confidence rather than a subject for dis- 
couragement. He shows us thereby that we are 
now fit for the food of the strong, which con- 
sists in holy courage in the midst of the greatest 
dryness. When God deprives us of His con- 
solations in order to punish our negligence, we 
should still not be discouraged, but in either of 
these cases we should increase in watchfulness, 
self-denial, humility and punctuality in our spir- 
itual exercises. Fervor does not consist in con- 
solations, but in the determination of the will to 
serve the Almighty in whatever mood He may be 
pleased to leave us. 



Seventb Sunoas Hfter Pentecost* 

On False Teachers. 

"Beware of false prophets" (St. Matt. vii. 15). 

Point I. — Our salvation depends generally on 
our fulfillment of this precept of Jesus Christ; 
and it is difficult always to observe it, because 
evil teachers assume the outward seeming of 
good ones : " Who come to you in the clothing 
of sheep. 3 ' Nevertheless, there are three tests 



Seventh Sunday After Pentecost, 287 

whereby we may discern false teachers. The 
first is the uprightness of our own heart. 
When we choose a director with a good inten- 
tion and after having invoked the Spirit of God, 
this Holy Spirit will not allow us to make a mis- 
take, or else He will soon correct our error. 
What was our object in choosing our particular 
director ? 

Point II. — The second test is doctrine. If 
a director depart from the teaching of the 
Church, or if he pursue a method different in 
sentiment and practice from that of other direc- 
tors who are held in high repute by the generality 
of good people, he is a false prophet, or a dan- 
gerous director. However holy his life may 
seem to be, he is a wolf in sheep's clothing. The 
foundation of real holiness is submission to the 
Catholic Church and true humility. 

Point III. — The third criterion is their 
works. This is the test Jesus Christ gives, and 
it is that which is most within the reach of the 
simple : " By their fruits you shall know them." 
It is true that a bad director may pretend to 
perform even remarkable deeds of holiness. 
Nevertheless, in considering the whole of his 
conduct we shall always perceive that some 
parts of it are very defective; it will, taken all 
in all, make an unfavorable impression on up- 
right hearts, which will prevent them from trust- 
ing themselves to him, at least out of precau- 
tion, even if charity, as usually happens, does 
not allow them to form a decided judgment 



288 Seventh Week After Pentecost. 

concerning him. Let us beg of God to send us 
a good director and heartily thank Him if we 
have already found one. 



On False Friends. 

Point I. — False friends are such as are cor- 
rupt in faith or in morals. People soon be- 
come like them, the Holy Spirit tells us: "A 
■friend of fools shall become like to them" 
(Prov. xiii. 20). Friendship, which supposes 
similarity of affections and ideas, cannot be real 
with any one leading a disorderly life, unless 
we are disorderly ourselves. 

Point II. — False friends are they who are 
flatterers. If they do not believe what they tell 
us about ourselves, they are insincere; if they 
do believe it, they are dangerous. A true friend 
warns his friend of his faults, leads him to what 
is good, and if he sometimes show satisfaction 
at his virtues, he does so without flattery and 
brings him back always to humility. Do our 
friends act thus towards us ? Do we act thus 
towards them? 

Point III. — False friends are friends out of 
purely natural inclination. Friendship is often 
founded on this. If it be not sanctified, and 
virtue be not its real basis, if instead of serving 
for mutual edification it is restricted to simple 
show of attachment, to interchange of worldly 



Seventh Week After Pentecost. 289 

thoughts, of temporal services, it is not real, be- 
cause it is not according to God. Such friend- 
ships, moreover, are not lasting, while holy 
friendships last as long as life and are trans- 
formed by death into eternal friendships. Let 
us then sanctify all our attachments. 



" Who come to you in the clothing of sheep " 
(St. Matt. vii. 15). 

Point I. — Our state of life, especially if we 
are Religious, is one of holiness; our name, our 
habit, our dwelling, our profession, all point to- 
wards holiness: but of what use will our state 
and all other external circumstances be, if we 
are not inwardly holy? It is nothing to dwell 
in Jerusalem, it is everything to live there holily. 

Point II. — We often show others the path of 
holiness ; we lead them into it by our solicitude, 
our conversation, our preaching and our direc- 
tion. What will all this avail, if we practice 
not what we prescribe to others ? What blind- 
ness! To save others from shipwreck, as those 
did who helped Noah to build the ark, and not 
to preserve ourselves from it! To lead others 
to Heaven and not enter it ourselves ! 

Point III. — We possess the approval, the es- 
teem, and the praise of men: of what use will 
this be to us, unless we have the approval and 
19 



290 Seventh Week After Pentecost. 

esteem of God? This alone is what we must 
seek after ; all the rest is simple vanity and de- 
ceit. 



"Every good tree bringeth forth good fruit" 
(St. Matt. vii. 17). ' 

Point I. — "A good tree bringeth forth good 
fruit!' Each of us is a tree planted by the hand 
of God in a favored soil, cultivated carefully 
and watered abundantly. If we do anything 
good, the glory is due to God. When He re- 
wards our merits, He rewards His own gifts; 
let us thank Him with humility and gratitude. 

Point II. — "An evil tree bringeth forth evil 
fruit!' When we examine our thoughts, words 
and deeds, and find that they are one long suc- 
cession of faults, have we not reason to fear 
that we are evil trees? Let us ask God to 
change us by His grace, as He is able to do, 
"into the good olive-tree" (Rom. xi. 24). Let 
us ask Him to give us the will to strive to pro- 
duce this change in our hearts. 

Point III. — Let us consider three great draw- 
backs in an evil tree. First, it bears evil fruit: 
it is a great evil when God lets us commit sins. 
Secondly, it will have to be cut down: an un- 
happy death will perhaps carry us off when we 
least expect it. Thirdly, it will be cast into the 
fire: of all misfortunes, the greatest is to be 



Seventh Week After Pentecost. 291 

rejected by God, and to be cast into the fire 
which will never be extinguished. Let us fear 
these evils and be on our guard against them. 



Œbursoag. 

On the Necessity of Good Works. 

"Every tree that bringeth not forth good fruit, 
shall be cut down" (St. Matt. vii. 19). 

Point I. — Good works are necessary in order 
to fulfill the command to love God. Love is 
not an idle passion, says St. Augustine, but 
turns the heart towards the object of its love 
and causes the heart to act for the sake of the 
person loved: "Show me love doing nothing 
in the soul: you will not find such." Have we 
not reason to fear that, as we do so little for 
God, His love is not in our heart and that the 
feeling of it which we occasionally have, is 
superficial only? 

Point II. — Good works are necessary in order 
to fulfill the command to love our neighbor, 
not only because we cannot fulfill it without 
works of mercy, but also because it is an essen- 
tial duty of charity to set a good example, and 
this is not done when we are barren of good 
works. 

Point III. — Good works are necessary, also, 
in order to fulfill the command to love our- 
selves. Can we say we love ourselves, if we 
are laboring only for this world, where we are 



292 Seventh Week After Pentecost. 

to remain for so short a time, and where the 
riches we amass are of so small value; but 
heaping up nothing for the next world where 
we shall be for ever, and where our riches will 
have an infinite value? Let us then take meas- 
ures to become rich for eternity, divites ceter- 
nitatis. 



On the Properties of Good Works. 

Point I. — They must be performed in a state 
of grace. Let the terrible words of the Apostle 
sink deep into our hearts: "// / speak with 
the tongues of men and of angels and have not 
charity, I am become as sounding brass or a tink- 
ling cymbal. And if I should have prophecy, 
and should know all mysteries, and all knowledge, 
and if I should have all faith, so that I could 
remove mountains, and have not charity, I am 
nothing. And if I should distribute all my goods 
to feed the poor, and if I should deliver my body 
to be burned, and have not charity, it proûteth me 
nothing" (1 Cor. xiii. 1-3). How does this 
apply to us? The distressing uncertainty as to 
whether we are in a state of grace may well de- 
prive us of all complacency in our good works. 

Point II. — They must be without defect. 
What is truly good must be good in every re- 
spect ; and a good work, even if deficient in one 
particular only, by reason of time, place, man- 



Seventh Week After Pentecost, 293 

ner, or other circumstances not befitting, loses 
its value altogether, or has its merit lessened. 
God loves order and will have it in everything. 
Have we not reason to fear that most of our 
good works are defective and that we may be 
miserably poor, however large the number we 
have performed? 

Point III. — They must be done for a su- 
pernatural end, for the glory of God, for His 
holy love, in' imitation of Jesus Christ, Whom 
God hath given to us all as a pattern. It is, 
above all things, the end which gives their value 
to works, or which takes away their merit. Are 
not self-love, caprice, custom, or even some mo- 
tive in itself good, but a merely natural one, the 
inciting cause of most actions ? We are spinning 
only spiders' webs : " They have woven the webs 
of spiders . . . their works are unprofitable 
works" (Is. lix. 5-6). 



Saturday. 

"Not every one that saith to Me, Lord, Lord, 
shall enter into the kingdom of heaven: but 
he that doth the will of My Father Who 
is in heaven, he shall enter into the king- 
dom of heaven" (St. Matt. vii. 21). 

Point I. — The service which God requires 
from His true servants does not consist in fer- 
vent words, frequent prayers, or extraordinary 
devotions; but consists in exact fidelity in do- 



294 Seventh Week After Pentecost. 

ing what God requires from us, whether He 
command or recommend something, or place us 
in a position to act or to suffer for Him. The 
fulfillment of His holy will is the unerring 
voucher of our duti fulness and of our love to 
Him. 

Point II. — God is not satisfied even if we 
do His will on certain days and on certain occa- 
sions. He wishes it to be done invariably and 
until death: "Be thou faithful until death" 
(Apoc. ii. 10). Though he should decree that 
we are to be involved in labor, affliction and 
misery to the last moment of life, we should per- 
severe in obeying Him with complete submission. 
Without such perseverance He will not accept 
our so-called fidelity and love. 

Point III. — To sweeten this faithfulness till 
death — a thing which to us seems irksome — 
let us consider that death may perhaps not be 
so distant as we think and that, even were it 
very remote indeed, the greatness of the reward 
well deserves faithful allegiance in the service 
of God. Our recompense is to be a kingdom, 
and a kingdom in heaven ; it is the full measure 
of everything that we can wish for — life, riches, 
glory, pleasure, immortality. Should not this 
sweeten the labors of the few days we have to 
live on earth, while diligently performing what 
God requires from us? 



Eighth Sunday After Pentecost. 295 

lEtèbtb SunDaç atter Pentecost. 

" There was a certain rich man who had a 
steward" (St. Luke xvi. 1). 

Point I. — This rich man is God. He pos- 
sesses in Himself an infinity of perfections, 

which are His true riches; He is the absolute 
and independent Master of everything; He is 
able to create numberless worlds richer and more 
beautiful than the one we live in; all the gifts 
of nature, all the treasures of grace and all the 
priceless wealth of glory are at His disposal. 
Let us, by a disinterested and pure love, rejoice 
with God because He is so rich, so powerful, so 
happy ; and even from very love to ourselves, let 
us rejoice that we are in the service of so in- 
comparable a Master. 

Point II. — This rich man had a steward. 
God has entrusted His gifts to us that we may 
turn them to account. Everything good which 
we possess in mind or body, the blessings of life 
and fortune, graces and supernatural helps are 
benefits bestowed on us by this good Master. 
Are we grateful for them? Let us tremble at 
the thought of the account we shall have to give 
of our stewardship. 

Point III. — If we abuse the gifts of God, if 
we waste them as did the unjust steward, if we 
neglect to cultivate them, God will withdraw 
them and will neither grant us more time nor 
further means for work; He will punish our 
unfaithfulness and negligence. Let us be afraid 



296 Eighth Week After Pentecost, 

of such dread punishment: "My Lord taketh 
away from me the stewardship." 



On the Use of Worldly Riches. 

Point I. — We must use them as stewards 
only. We may heap up riches as much as we 
will, and even by the most just means ; we shall 
never be masters of anything. Poverty is of the 
essence of our state, inasmuch as God's dominion 
embraces everything and is inalienable. The 
rich are only stewards on a larger scale — nay, 
they are mere slaves whom the Master dis- 
misses at will and who have no absolute right 
even to the bread which satisfies their hunger 
and to the water that quenches their thirst. 
What folly to attach ourselves to riches that do 
not belong to us, that any mischance may de- 
prive us of and that death, however long it may 
be in coming, will snatch from us eventually! 

Point II. — Again, we must regard riches as 
a burden. They are such, since, after having 
provided for our needs, we have not any right 
to what remains over and above : for all belongs 
to our Master, and we have to give Him an 
exact account of all. Instead of complaining, 
let us then thank our good Master when He sees 
fit to take from us the stewardship of His goods. 
Let us at least be resigned and say with Job: 



Eighth Week After Pentecost. 297 

" The Lord gave, and the Lord hath taken away " 
(Job i. 21). 

Point III. — We must use them according 
to God's intentions for our support and that of 
the poor, and the whole in the manner which 
God our Master has prescribed. To follow our 
whims in the disposal of His goods would show 
us to be spendthrifts and would place us in the 
situation in which God would say to us : " How 
is it that I hear this of thee? 3 ' Does not our 
conscience already address us thus? 



Œues&ag. 

" Give an account of thy stewardship." 

Point I. — We shall be examined as to the 
evil which we have done. We must not hold 
ourselves so strongly assured of the forgiveness 
of our past sins as not to be in continual fear : 
" Be not without fear about sin forgiven " 
(Ecclus. v. 5). And then, too, God will make 
strict inquiry into the sins we daily commit. He 
will unveil each one of them, will condemn and 
punish each, unless we punish them ourselves. 
If their enormity alarm us not, their number 
should. 

Point II. — We shall be examined as to the 
good which we ought to have done and which 
we have not done. How often have we failed 
in our obligations! How many acts of virtue, 
how many good works have been omitted ! How 



2g8 Eighth Week After Pentecost. 

many graces have been neglected! How many 
opportunities of sanctifying ourselves have been 
entirely lost ! We shall be constrained to confess 
that for every good deed we have done, we have 
left a thousand undone. 

Point III. — We shall be examined as to the 
good which we have done. We shall have to 
give an account of our good works, because we 
did them badly: "I will judge justice'' We 
have prayed, fasted, frequented the Sacraments, 
and, if Religious, have kept our vows and our 
rules ; but with how much negligence, lukewarm- 
ness, cowardice, indevotion and self-love, have 
we done all this ! In order to be justified before 
God, it is not enough to do good, we must do 
it well, says the Wise Man. " They that have 
kept just things justly, shall be justified " 
(Wisd. vi. n). 



On the Judgment which God is already pass- 
ing upon us. 

" How is it that I hear this of thee? " 
(St. Luke xvi. 2). 

Point I. — God already knows all our ac- 
tions. " In Him we live and move and are " 
(Acts xvii. 28). Everything is open to His 
eyes, and by a single act of His infinite knowl- 
edge He takes into account, even in the smallest 
detail, the past, the present and the future: 



Eighth Week After Pentecost. 299 

"He seeth from eternity to eternity" (Ecclus. 
xxxix. 25). Let us bow down before the limit- 
less extent of God's knowledge and render honor 
to it. 

Point II. — God is already judging all our 
actions. This means that, according to our man- 
ner of understanding the ways of God, a secret 
and hidden judgment has already been passed 
in heaven as to each one of us, that our deeds are 
already pleading there either for us or against us 
and that even now God, in some sense, approves 
or condemns our conduct. Who will not trem- 
ble at this thought? Who will not endeavor, if 
he be in a state of mortal sin, to obtain, by 
penance, the reversal of an unfavorable sentence ? 

Point III. — God is already rewarding or 
punishing all our actions. God will only ex- 
ecute after our death the kind of sentence, of 
eternal life or eternal death which He is already 
passing on each one of us, so that we can still 
cause it to be changed. Nevertheless, it begins 
already to take effect by signs and indications 
most consoling to the good, namely, the graces 
which God gives them; and very awful to the 
wicked, to wit, the chastisements with which He 
visits them. Indeed the misfortunes of this 
world are true rewards for the just, and its 
riches are real judgments upon sinners. 



300 Eighth Week After Pentecost. 

On the Regret which the Abuse of Graces 
will cause us at death. 

" For now thou canst be steward no longer " 
(St. Luke xvi. 2). 

Point I. — Let us think with what regret we 
shall say to ourselves these words on our death- 
bed: " Give an account of thy stewardship: for 
now thou canst be steward no longer." The 
abuse of graces in our lifetime and the account 
of them we shall have to give, affect us but little, 
because we only see this abuse piecemeal, as it 
were, and little by little, something after the 
manner of one who loses his all by slow degrees. 
But at death such abuse will stand before us, as 
a whole, in all its extent, and will crush us with 
intolerable weight. We shall see at a glance 
the greatness of our loss, the enormity of our in- 
gratitude and the judgment we may be on the 
point of confronting. 

Point II. — Regret for the abuse of grace will 
be more bitter at death in proportion as the grace 
we have received has been more abundant 
and more frequent. Thinking of this, what re- 
gret should we not look forward to — we whose 
life has been one long unbroken succession of 
grace, we who have received so many special 
graces? The grace of our vocation to the faith, 
possibly to religious life and those graces to 
which these have given us a title, should suffice 



Eighth Week After Pentecost. 301 

to make us tremble, if we correspond not. to them. 
Do we correspond to them ? 

Point III. — What will fill up the measure of 
our regret will be, that it will not restore to us 
the graces we have lost. They were connected 
with certain moments in our life, and these mo- 
ments will have passed away, never to return. 
Our regret, if it be prompted by God, may ob- 
tain for us forgiveness and preserve us from 
hell; but it is very difficult for it to be deep 
enough and efficacious enough to preserve us 
altogether from purgatory. If we continue to 
lead our imperfect life, we must expect to die 
with the terrible thought that " we shall take 
only one step from our bed into grievous pain. 



" The children of this world are wiser in their 
generation than the children of light 3 ' (St. 
Luke xvi. 8) . 

Point I. — Let us consider what worldly peo- 
ple do in order to succeed in their plans and 
to further their own interest. They think of this 
alone, they speak of nothing else ; they study 
the surest means, and use them eagerly, with- 
out becoming discouraged by difficulties or los- 
ing heart: and all this for a phantom good, for 
a breath of honor, for the pleasure of a moment. 
Yet we, who are enlightened by the light of 
faith and of grace, live in complete negligence, 



302 Eighth Week After Pentecost. 

without anxiety and without earnestness, as if 
we had nothing to hope or to fear. 

Point II. — The prudence of worldly people 
is entirely engaged in making up for past losses, 
in profiting by the present and in foreseeing the 
evil which they may have to fear or the good 
which they may possibly hope for, in order to 
avoid evil and achieve good. Yet we, insensible 
to our real interests, are only slightly touched by 
remembrance of the past; of the gifts of God 
that we may thank Him for them, of our sins that 
we may expiate them. We are affected neither 
by consideration of the present, which should 
urge us to diligence in the only true business of 
our life, that of salvation; nor by foresight of 
the future, which should make us prepare for 
death and win paradise. 

Point III. — We should be humbled at 
thought of our own conduct. How much we 
do for our temporal advantage, in order to pre- 
serve or to recover health, to succeed in some 
undertaking, or to obtain what our vanity or 
self-love proffers. Had we but a like zeal for 
holiness and for heavenly things! 



Satur&as» 
On Christian Prudence. 

Point I. — Christian prudence causes us to use 
all the means of salvation. This is what the 
children of the world do in the trivial matters 



Eighth Week After Pentecost. 303 

they dignify with the name of business, in law- 
suits, in trade and in pursuit of their undertak- 
ings. We shall succeed in the matter of salva- 
tion if we work at it with the like prudence ; but 
let us reflect how very far we are from doing 
this : " The children of this world are wiser in 
their generation than the children of light" (St. 
Luke xvi. 8) . 

Point II. — In the impossibility of employing 
all the means of salvation, Christian prudence 
makes us adopt those which are the most sure. 
In matters of small consequence, it would always 
be a mistake to neglect this rule ; but a breach of 
it is inconceivable in the business of salvation. 
Whenever there is a question of eternal happiness 
or eternal misery, not to act in the safest way 
is to have lost faith and reason. Are we our- 
selves living like reasonable beings ? 

Point III. — Christian prudence prevents us 
from slackening our earnestness in the use 
of the means of salvation. Salvation is promised 
to perseverance. Let us recall to mind the time 
when we gave ourselves to God and ponder as 
to what extent we have grown remiss. Let us 
repent and labor to become again what we then 
were, and ask for grace to do this. "Renew 
our days as from the beginning" (Lament, v. 

21). 



304 Ninth Sunday After Pentecost. 

IFtintb SunfcaE after Pentecost. 

"Seeing the city, He wept over it" (St. Luke 
xix. 41). 

Point I. — Our Blessed Savior weeps over 
Jerusalem on the same day that He enters it in 
triumph amidst the acclamations of the people. 
He shed tears of compassion over this unhappy 
city, which He had ever loved so dearly. Let us 
think of the goodness of the Divine Redeemer ; 
He is more touched by the misfortunes of those 
whom He loves than by His own. The honor 
paid to Him does not make Him forget the 
affliction of His people. Who will refuse to love 
so good a God? 

Point II. — Jesus weeps over the misfortunes 
of the inhabitants of Jerusalem, and they them- 
selves take no thought about them. They were 
on the eve of total and utter ruin, were making 
merry and amusing themselves and were exclu- 
sively intent on the business of the hour, with- 
out thinking of appeasing the wrath of God. 
Is not this the condition of most Christians, 
who think only of present amusements and of 
the world, on the eve of their eternity, to which 
they never give serious thought? Are we not 
doing this very thing ? 

Point III. — Our Blessed Lord weeps over the 
misfortunes of Jerusalem, yet does not deliver 
it from them, as He might have done ; in order to 
teach us, first, that we ourselves must work 
with Him to avert evil and to do good ; secondly, 



Ninth Week After Pentecost. 305 

that if He is good, He is also just and severe, and 
that if we abuse His goodness, He will make 
us feel the effects of His justice ; that even when 
punishing us, He does it sorrowfully and contrary 
to His inclination: "Ah! I will be revenged 
of My enemies" (Isaias i. 24). Alas! He 
said, must I avenge Myself on those who per- 
sist in being My enemies ? Let us profit by these 
lessons. 



On the Gift of Tears. 

"Seeing the city, He wept over it" (St. Luke 
xix. 41). 

Point I. — Three kinds of tears may come 
from God. First, tears of compunction. These 
are the first we ought to shed, and are conse- 
quently the earliest which God grants us. If we 
weep not foremost of all over our own pitiable 
state and our own sins, our tears should be held 
in suspicion, for they simply may be the result 
of natural sensibility. Let us then begin by 
weeping over ourselves, striving to enter into 
the enormity of our sins, the uncertainty as to 
whether they have been remitted, and the ever- 
lasting torments which may possibly be reserved 
for us. 

Point II. — Tears of pity. These tears come 
from God if we shed them on account of the tem- 
poral ills of our fellow-creatures, through broth- 
20 



306 Ninth Week After Pentecost. 

erly love. These tears, furthermore, proceed 
from God, when we weep over their spiritual 
ills. Both these considerations caused Jesus 
Christ to shed tears over Jerusalem : " He wept 
over it" We, too, should also be ready to weep 
over our suffering brethren, were we really to 
look on them as the children of God and our 
brothers in Jesus Christ, and when we see them 
hurrying to perdition, were we to consider the 
greatness of the evil they are preparing for 
themselves. 

Point III. — Tears of joy. These tears, 
which sometimes accompany penitence, or which 
are shed by those who are touched by tender love 
for God, come from Him when they make us 
more humble, more distrustful of self, more 
penitent and fervent; otherwise they are not 
to be relied upon. In case of doubt, let us pre- 
fer desolation and aridity to such tears as those 
last named, provided, without being discouraged, 
we have always a firm will to serve God. 



ŒuesdaE, 
On False Peace. 

"If thou also hadst known, and that in this thy 
day, the things that are to thy peace" (St. 
Luke xix. 42). 

Point I. — Peace is often feigned before a 
war breaks out. When we are threatened with 
war without being aware of it, we prepare not 



Ninth Week After Pentecost. 307 

for it. This was the position of the Jews at the 
time of Jesus Christ, and it is also that of the just 
whom the devil is ever watching and who are 
overlooking passions in their bud, venial sins, 
want of precaution in regard to little things. 
Jesus Christ, Who saw the siege and destruction 
of Jerusalem forty years before they took place, 
sees also a day fixed, often very near, when the 
careless and unwary will have to sustain combats 
in which they will be vanquished. Are we not of 
this number? 

Point II. — Peace is false above all, when 
we think we are still enjoying it, though we 
are already in the midst of war. Jerusalem 
was at war with God, through its crimes and its 
abuse of His graces, yet believed it was still 
under His protection, because His worship was 
performed in the temple with exactitude. Let 
us not trust in the outward fulfillment of our du- 
ties : unless we have charity, we are at war with 
God, and our false peace is in some sense more 
dangerous than open war. 

Point III. — Peace is often false after war; 
this is when we wrongly think that the war is 
ended. In order to be at peace with God, it is not 
enough to cease to offend Him; we must also 
make up for the past by hatred for our sins and 
by true penitence; on no other conditions does 
God make peace. False peace is frequent, be- 
cause there are many false penitents. We think 
ourselves penitent because we have quitted our 
sins, but often have only abandoned them from 



308 Ninth Week After Pentecost. 

reasons which have no connection with real 
repentance. 



TKHeDnesDag, 

On the Misfortunes and the Ruin of 

Jerusalem. 

Point I. — Jesus Christ, melting into tears, 
foretells the evils which were about to cause 
the utter ruin of guilty Jerusalem, and which in 
fact did soon destroy it. After the siege, the 
capture, and sacking of the town, those of the 
inhabitants who died not from famine perished 
by the sword, or were made slaves. The whole 
nation was dispersed throughout the world, with- 
out temple, religion, liberty, an object of con- 
tempt and hate to all other nations, a terrible 
example of God's justice and without hope of 
ever being restored to favor. Such is the pun- 
ishment which the people more beloved of God 
than any other, drew down upon itself by its 
ingratitude and its crimes. Let us act in such 
wise as that its ruin may serve to stave off ours. 

Point II. — The causes of the ruin of Jerusa- 
lem were : — First, contempt of religion, prof- 
anation of the temple and of things holy; sec- 
ondly, divisions among the people — there was 
nothing but dissensions and factions among them, 
when the city was besieged; thirdly, obstinacy 
in rejecting the Messias Who had come to save 
them. They would profit neither by His light 






Ninth Week After Pentecost. 309 

nor by His graces, and God gave them over to 
other nations. They were afraid of losing their 
temporal kingdom; they despised the everlasting 
kingdom Our Lord had come to offer them, 
and they lost both the one and the other. 

If we neglect the practices of religion, are 
divided among ourselves and profit not by the 
graces of God, let us fear lest great evil be on 
the point of falling on us, our community and the 
whole body of which we are members. 



Œbuts&aE. 

We should profit by God's Graces. 

"If thou also hadst known, and that in this thy 
day " (St. Luke xix. 42). 

Point I. — God gives us His graces with 
wondrous goodness. Jesus Christ shed His 
Blood in order to merit them for us ; they are the 
price of His most precious Blood. God Almighty 
is ever urging us to receive them, He waits for us 
patiently till we have accepted them, studies fa- 
vorable opportunities for converting us, handles 
us skillfully, presses and entreats us. He does all 
this as though it were to His own interest, and 
not ours, that we should be saints and that we 
should go to heaven. Dost thou not " despise the 
riches of His goodness" (Rom. ii. 4)? Not 
to profit by His graces is surely nothing short 
of despising His fatherly love. 

Point II. — " If thou also hadst known." God 



3io Ninth Week After Pentecost. 

has designs very advantageous to us, in giving 
us His graces : He wishes to enlighten us by His 
Divine inspirations, to rouse us to act aright, to 
comfort us in our toil and enable us to merit 
the untold riches of paradise. We frustrate all 
His designs if we allow His graces to be lost, 
as these are the means for obtaining all His 
blessings. 

Point III. — " And that in this thy day/' If 
we do not avail ourselves of graces when God 
bestows them upon us, these times of blessing 
will pass away, and perhaps we shall no longer 
have time to make good our losses. The time 
to come is in God's hand, and He is nowise bound 
to give it us : let us make use of the time present 
which is at our disposal. Do not let us postpone 
to a time which is not ours what must be done 
if we mean to live holily: "Lest thou die be- 
fore thy time" (Eccles. vii. 18), says the Holy 
Spirit. 



afriDag. 

On the Different Ways in which God 
visits us. 

"Because thou hast not known the time of thy 
visitation" (St. Luke xix. 44). 

Point I. — He visits us inwardly by the light 
with which He illumines our mind and by the 
good dispositions He excites in our heart. If we 
allow such illuminations and inspirations to pass 



Ninth Week After Pentecost. 311 

away without paying them heed, we know not 
the visitation of God. The evil is, however, 
greater still when we resist them, shut the door 
in the face of God, or drive Him out so soon as 
He has entered. Let us reproach ourselves very 
severely in this regard : it is unlikely that there 
be not good reason so to do. 

Point II. — God visits us outwardly by the 
Holy Scriptures, the teaching of His Church and 
the good examples He puts before us. The Holy 
Scriptures are letters despatched from heaven 
to show us the way thither; the Church tells us 
by its teaching how we are to walk in that way, 
and by their example the good show us how to do 
this. What can we desire more in order to keep 
to the narrow path? 

Point III. — God visits us inwardly and out- 
wardly by the blessings and evils which He sends 
to us. The good things show us His loving- 
kindness, and the evil things His justice ; but the 
object of both is to bring us back to Him, or to 
strengthen us in His service. We ought, there- 
fore, to receive everything that happens to us 
here as so many visits from God and use all as 
a means of uniting ourselves to Him. 



3i2 Ninth Week After Pentecost. 

Saturday 
On Prayer. 
" My house is the house of prayer " 
(St. Luke xix. 46). 

Point I. — We ought to pray, pray frequently, 
pray always, as our dear Lord tells us to do. 
We have always need of prayer in order to obtain 
graces, advance in the path of holiness, overcome 
temptations, find alleviation in our sufferings, 
as well as to persevere in good. God wishes 
to give us the necessary help, but He also wishes 
us to ask Him for it. 

Point II. — We ought not only to pray, but 
to pray well; without this our prayers deserve 
not the name. They insult the Majesty of God, 
and are profitless to us. Our prayers should be 
accompanied by attention of soul, fervor of will, 
reverence of demeanor. Let us examine as to 
what we are wanting in when we pray. 

Point III. — To pray well, we must put 
away every hindrance, the trouble and bustle 
of business which distract the mind, attachment 
to creatures which engross the will, violence of 
the passions which disturb us, the sins and re- 
morse of conscience which deprive us of 
confidence, love and union with God. Let us 
drive away all these hindrances and bring to our 
prayers the proper dispositions in so far as 
we are able, and we shall draw down on us the 
spirit of prayer and meditation, which is an 
excellent and necessary means of acquiring 
holiness and of persevering in it to the end. 



Tenth Sunday After Pentecost. 313 

Œentb Sunoaç atter Pentecost* 

On Uncertainty as to whether we are 
in a State of Grace. 

" To some who trusted in themselves as just and 

despised others, He spoke also this parable " 

(St. Luke xviii. 9). 

Point I. — "Man knoweth not whether he be 
worthy of love or hatred" (Eccles. ix. 1) and 
this uncertainty lasts all through life. We are 
sure that we have been involved in the guilt of 
original sin, that we ourselves have sinned and 
that God hates sin; we are certain that repent- 
ance washes away sins; but no one knows, nor 
can know, if our contrition has been efficacious. 
This is a dreadful uncertainty. " Thou thinkest 
thyself a sheep, and God perhaps knoweth thee 
to be a goat." We must fear for the time being 
and still more for the future. 

Point II. — It is a grievous thing to live and 
die in such uncertainty ; but such a condition is 
necessary in order to remove pride and negli- 
gence, to keep us in fear and humility and lead 
us to avoid evil and do good. Great saints be- 
came what they were through this uncertainty. 
Let us bless God's providence, which has chosen 
this as one means of our salvation. 

Point III. — In order to be as nearly certain 
as may be, we should, first, fear and humble 
ourselves ; secondly, avoid sin and everything 
which may lead to it ; thirdly, do good works ; 
fourthly, have confidence in the goodness and 



314 Tenth Week After Pentecost. 

mercy of God; fifthly, comfort ourselves by the 
advice of the beloved disciple that if our con- 
science reproach us not with any sin which we 
have not tried to expiate, we may live on in 
humble trust that God has forgiven us. 



"I am not as the rest of men" (St. Luke 
xviii. 11). 

Point I.— At times we imitate the pride of 
the Pharisee, when we treat others contemp- 
tuously either by our words, our behavior, our 
manner, or in our thoughts. Such contempt is 
very unjust: we have nothing of our own save 
sin; everything else, talents, learning, position, 
our many qualities of body and mind, all are 
God's ; why should we glory in them ? Others 
possess great gifts deserving our esteem. Let 
us consider them from this point of view, re- 
flecting deeply on our own misery, and we shall 
despise no one. 

Point II. — Two secrets show us how ill- 
founded is our contempt : first, the secret of the 
heart of him whom I despise. This may be the 
temple of the Holy Ghost, Who is enriching it 
with His graces, while I am despising it! 
Secondly, the secret of my own heart: I prefer 
myself to others, and often my heart is empty 
of God, Who perhaps looks on me with aversion 



Tenth Week After Pentecost. 315 

and on others with complacency : " Where then 
is thy boasting?" (Rom. iii. 27). 

Point III. — The contempt we have for 
others has very dangerous consequences. God 
takes pleasure in humbling such scornful men; 
He allows them to fall into shameful sins that 
cause them to be despised; others have a rooted 
aversion for them, since nothing is so hard to 
bear as contempt; furthermore they are hateful 
to God: Deo odibiles. To be hated by God and 
man is the lot of a proud spirit which indulges 
in contempt of others. 



On the Cause of the Pharisee's Presump- 
tion. 

" The Pharisee standing prayed thus within 
himself" (St. Luke xviii. 11). 

Point I. — He did not see his own interior. 

He had perhaps committed in his heart all the 
sins he thanked God he had not been guilty of. 
Possibly human motives alone had caused him to 
avoid open crime, and he was nothing but a 
whited sepulchre, full of rottenness. Let us 
abide in fear, lest God, in spite of our outward 
regularity, should find in us some sinful propen- 
sities. We have so evil a nature, and it is so 
easy to consent inwardly to sin. 

Point II. — If he had once been just, per- 
haps he was so no longer. For this it would 



3i6 Tenth Week After Pentecost. 

suffice to have committed some secret mortal 
sin which still remained in his heart. Could he 
be certain that it was not so ? Had he made this 
reflection, it would have prevented him from 
flattering himself about his righteousness. Let 
us make this reflection in order to keep ourselves 
humble and fearful, whenever the devil inspires 
us with a feeling of self-satisfaction. 

Point III. — He did not consider himself 
obliged to advance in perfection. From his 
very prayer, it is evident that he was satisfied 
with his state and that he was continuing in it. 
He said to God, as it were : " I am holy enough ;" 
and this sufficed to cause his ruin, according to 
the words of St. Augustine : Si dixeris: Sufficiti, 
periisti. Desiring nothing more, he asked for 
nothing more ; yet prayer is necessary for salva- 
tion. We shall never be so perfect that the wish 
to become more holy, and that prayer which is 
the expression of the desire, will not be to us of 
rigorous obligation. 



TKHeonesoaE. 
On the Corruption of our Good Works 

through Pride. 

"I fast twice in a week" (St. Luke xviii. 12). 

Point I. — Pride corrupts our good works 
before we do them, when it is the motive for 
which they are done. In such case they are 



Tenth Week After Pentecost. 317 

generally not only without merit, but positively 
bad and highly offensive in God's sight. 

Point II. — Pride taints our good works 
while we are doing them, when, without being 
the motive for which they are done, it yet con- 
trives to mix itself up with them. The spiritual 
fruit is then greatly lessened and perhaps is 
insufficient to make up for the harm which pride 
has inflicted. Let us examine whether there be 
not much complacency and pride in the small 
amount of good done by us. 

Point III. — Pride spoils our good works 
after they are performed; not by corrupting 
them — which is no longer possible — but by 
depriving them, in a greater or less degree, of 
their merit. Feelings of satisfaction from good, 
works done by us are an injustice to God, 
through Whose grace alone they have been ac- 
complished, and often they have no foundation 
for our satisfaction. Let us not add presumption 
to self-love: this is sinful enough of itself; but 
let us rest content with saying, and always with 
a feeling of fear : " We are unprofitable servants; 
we have done that which zve ought to do" 
Servi inutiles sumus (St. Luke xvii. 10). 



3i8 Tenth Week After Pentecost. 

A Penitent should love Humiliations. 

" The publican standing afar off, would not so 
much as lift up his eyes towards heaven" 
(St. Luke xviii. 13). 

Point I. — Because he deserves them. A 

penitent is a contemptible being who has revolted 
against God and has preferred to Him unworthy, 
yea at times most debasing, satisfactions. He is 
not sure of his pardon, and may perhaps be ever- 
more an object of scorn to all creatures and the 
sport even of devils. It is not only heaven, 
therefore, he should fear to look at, but all 
creatures, since he has made a bad use of all and 
deserves that all should conspire to destroy him. 
What reason then has he to complain, if God is 
pleased to use all creation to humble him? 
Should he not rather receive eagerly so slight a 
chastisement ? 

Point II. — Because humiliations will keep 
him in a spirit of penitence. They will recall 
to the penitent's mind the state of most vile 
degradation to which he had lowered himself and 
will make him feel the hand of God punishing 
him in and by his sins, humbling him for having 
loved himself over much. If we feel not this 
love of humiliations, or at least unless we bear 
them patiently, it is greatly to be feared we are 
penitents only in outward show. 

Point III. — Because humiliations are a 
means of repairing the scandal we have caused. 



Tenth Week After Pentecost, 319 

The Church of yore enjoined them for the good 
of penitents; her spirit has not changed. No 
one can believe a person habitually proud to be 
really reconciled to God; his return to God is 
but a sham, and fresh lapses will prove it. 



On the Fruit we should derive from the 
Knowledge of our Sins. 

" O God, be merciful to me a sinner " 
(St. Luke xviii. 13). 

Point I. — The knowledge of our sins should, 
after the example of the publican, produce three 
feelings in us. The first feeling is confusion; 
he did not dare even to raise his eyes to heaven ; 
he blushed for very shame. We have often 
offended our God, our Father, our Benefactor 
and our Friend; yet day by day we repeat our 
offenses, our ingratitude, our unfaithfulness ; this 
too after so many proofs of goodness and tender- 
ness on God's part and so many protestations on 
our own! Is not this a just cause for confu- 
sion? 

Point II. — The second feeling is humility. 
The publican stood apart at the lower end of the 
temple, believing himself unworthy to approach 
the altar. He proclaimed aloud that he was a 
sinner, deserving of contempt and punishment. 
There is nothing in the world more humiliating 
than sin, which is something lower than 



320 Tenth Week After Pentecost. 

nothingness and which more than anything else 
alienates us from God; it renders us unworthy 
of honor and exposes us to the most shameful 
of all sufferings, namely, those of the damned. 
Who would dare to complain that he is neglected 
or humbled, were he to remember the sins he has 
committed ? 

Point III. — The third feeling is contrition. 
The publican, touched with sincere sorrow, cries 
out to God for pardon and mercy and obtains 
both. In order to escape from this miserable 
state of sinfulness, and recover the grace, good 
will and tenderness of our God and Father, let 
us conceive true sorrow for having displeased 
Him ; let us beg Him to have mercy upon us. 



Saturday 

On the Hope of Pardon for our Sins. 

" O God, be merciful to me a sinner " 
(St. Luke xviii. 13). 

Point I. — This hope is founded on the 
mercy of God. Mercy is, of all God's perfec- 
tions, the one He takes most pleasure in 
manifesting towards us : " The earth is full of 
the mercy of the Lord" (Psalm xxxii. 5). 
And, as if He feared lest such manifestations 
should not sufficiently confirm our hope, He 
promises to welcome us so soon as we turn to 
Him with our whole heart, to blot out our sins, 
and even remember them no more. 



Eleventh Sunday After Pentecost. 321 

Point II. — This hope is founded on the 
merits of Jesus Christ. Our pardon has been 
purchased, has been paid for, and God has ac- 
cepted the payment. Hence it is not only 
promised us, but is due, so soon as we are sorry 
for our sins. We are not able, it is true, to re- 
pent without grace; but Jesus has merited also 
for us the grace of repentance, and God is so 
good that sometimes He grants this grace with- 
out our asking for it. Let us then fly in spirit 
to the foot of the Cross, whensoever the devil 
may tempt us to mistrust. 

Point III. — Such hope is in some sort 
founded on our very sinfulness. It is our sins 
that make us so wretched and consequently touch 
the Heart of God, our good Father. The greater 
these sins are, the more, in a manner, should we 
hope. " O Lord, Thou wilt pardon my sin: for 
it is great/' said David (Psalm xxiv. 11). 



Eleventb SunOaç after ipentecost» 

On the Journeys of Jesus Christ. 

" Going out of the coasts of Tyre, He came by 
Sidon to the Sea of Galilee " ( St. Mark vii. 

31). 

Point I. — Let us consider the rule of these 
journeys. It was simply and solely the will of 
His Father. " I do always the things that please 
Him" (St. John viii. 29). It might be thought 
that Jesus should have traveled over the world, 



2,22 Eleventh Sunday After Pentecost, 

instructing men in His sublime doctrine, reform- 
ing morals and giving, personally, His holy law 
to all nations ; yet He confines Himself to one 
very small corner of the earth. This was be- 
cause the Spirit of God sent Him there and 
nowhere else. Let us consult this Spirit as to 
all our journeys and undertakings and say to 
Him with the Prophet King: "Direct my steps 
according to Thy Word" (Psalm cxviii. 133). 

Point II. — Let us consider their motive. 
This was charity : " Who went about doing 
good" (Acts x. 38). Jesus Christ, when He 
began the journey the gospel for to-day makes 
mention of, had in view the cure of the deaf and 
dumb man whom they brought to Him. Is 
charity the motive of all our coming in and 
going out? All journeys made from mere 
human motives will be wasted. In our own case 
do we not go hither and thither, for the most 
part to little or no purpose? 

Point III. — Let us consider their manner. 
We know that Jesus Christ never went to 
distant places otherwise than on foot, and He 
sometimes tired Himself so much as to be 
obliged to take rest: "Being wearied with His 
journey" (St. John iv. 6). Do we at least 
practice some mortification in our journeys? 
Are they not rather opportunities for satisfying 
our senses and causes of remissness? 



Eleventh Week After Pentecost. 323 

" They bring to Him one deaf and dumb " 
(St. Mark vii. 32). 

Point I. — The infirmities this man looked 
upon as a great evil were in the designs of God 
a great blessing, inasmuch as they forced him 
to have recourse to God. For this reason the 
Holy Spirit tells us to rejoice when we suffer 
affliction: "Count it all joy" (St. James i. 2). 
Alas! how weak is our faith in this respect! 
Who amongst us considers himself fortunate 
when he is ill, or humbled, or ill-treated? The 
early Christians had this feeling: the Apostles 
" went from the presence of the council rejoic- 
ing" (Acts v. 41). Let us be ashamed of not 
having such sentiments, and of our faith being 
so imperfect. 

Point II. — To excite lively faith and trust 
when under afflictions, we should remember that 
they confer honor upon us, since they make us 
like unto Jesus Christ and afford us opportunity 
of glorifying Him ; that they are to us very use- 
ful, since they banish evil and procure true 
riches, grace, merit, holiness ; that they fill God's 
friends with joy, since they are signs of predes- 
tination and proofs of God's love. Thoughts 
such as these will make us beg God not to spare 
us troubles. 

Point III. — Affliction produces in us all 
virtues, particularly that of patience: it 
" worketh patience" ; and God rewards patience 



324 Eleventh Week After Pentecost. 

with the greatest of all blessings, namely, per- 
severance and the crown of glory: "Patience 
hath a perfect work" (St. James i. 4). In 
order to obtain such an inestimable blessing, let 
us suffer with unbounded resignation. 



On three Degrees of Spiritual Deafness. 

" They bring to Him one deaf and dumb " 
(St. Mark vii. 32). 

Point I. — Spiritual deafness, which Scripture 
likens to the corporal, has, even as this latter, 
different degrees. The first is, a difficulty in 
hearing. Inspirations, remorse, the word of 
God, spiritual reading, no longer produce any 
but the feeblest impressions. These once upon 
a time were sounds moving the soul and causing 
it to act, and now they are nothing but tinkling 
noises leaving us in our wonted torpid state. 
This is a truly dangerous condition. 

Point II. — The second degree of spiritual 
deafness is a very great difficulty in hearing. 
In this case a person listens indeed to God's 
voice, but only now and again; the difficulty of 
hearing the voice irritates, and the little that has 
been heard is allowed to pass unheeded. This 
second degree is a very dangerous one, both be- 
cause it gives reason to fear that complete 
deafness may follow and because the things 
which a person either does not care to hear, or 



Eleventh Week After Pentecost. 325 

allows to slip from the mind, are often needful 
for salvation. 

Point III. — The third degree of spiritual 
deafness is to hear none but very loud sounds 
and in a confused manner. Such is the state of 
a soul hardened in mortal sin or in lukewarm- 
ness. The only cure for such a malady is some 
very powerful and extraordinary grace: "He 
rises only at a loud cry," says St. Augustine. 
Let us examine carefully and see if we are not 
spiritually deaf and what degree of deafness has 
come upon us. Let us pray God to heal us, and 
use fitting means to obtain the cure. Spiritual 
deafness being voluntary, the remedy must surely 
lie in our own hands. 



On the Remedies for Spiritual Deafness. 

Point I. — Jesus Christ takes apart the deaf 
man whom He wishes to heal : " Taking him 
from the multitude apart" (St. Mark vii. 33). 
We cannot be cured of our hardness in hearing 
God's voice, save by withdrawing from bustle. 
This difficulty may even be caused by the hubbub 
in which we live when alone. Let us then give 
ourselves up less to the world and keep our at- 
tention fixed on ourselves, in the midst of our 
outward occupations and greatest trials. We 
may even need to make a retreat of several days, 
should we have reached the further degrees just 



326 Eleventh Week After Pentecost. 

named of spiritual deafness. It is only in such 
complete retirement that we shall be able to hear 
God's voice and perceive the evil state of our 
conscience. 

Point II. — Jesus Christ spoke to the deaf 
man, and commanded his ears to be opened: 
" Ephpheta;" "Be thou opened." Hence must 
we, as soon as we are withdrawn from the noise 
of the world, beg Jesus Christ to speak to us 
once more, as we are prepared to listen to Him : 
" Speak, Lord, for Thy servant heareth." Then 
will He speak to us in our meditations, in our 
reading and in the preaching of His word, and 
will heal us. " He sent His word and healed 
them" (Ps. cvi. 20). 

Point III. — Jesus Christ put His fingers 
into the ears of the deaf man, to open them. 
It is not enough for Jesus Christ to speak to us, 
and for us to hear Him ; He must also open the 
ears of our heart by His grace. Thus did He 
open the heart of the woman of Philippi at the 
preaching of St. Paul : " Whose heart the Lord 
opened to attend to those things which were 
said by Paid" (Acts xvi. 14). Let us always 
in our spiritual reading and meditations ask for 
this grace. It is probable that because hitherto 
we have not done this we have reaped so little 
fruit from either. 



Eleventh Week After Pentecost. 327 

On Spiritual Dumbness. 

" They bring to him one deaf and dumb " 
(St. Mark vii. $2). 

Point I. — The spiritually dumb are they who 
pray not, or pray badly. Such praise not God, 
nor bless Him, nor thank Him, nor ask Him for 
what they need. What use shall we make of our 
tongue, if we employ it not for the glory of Him 
who gave it, and for our own salvation? 

Point II. — Again, the spiritually dumb re- 
main silent when the glory of God requires 
them to speak, when religion is blasphemed, 
charity wounded and modesty outraged. Should 
prudence suggest to us, under circumstances so 
painful, to be silent, for fear of causing greater 
harm, let us at least speak within our hearts and 
give token to God of our sorrow. Let us say to 
Him : " We must adore Thee, O Lord; to God 
alone be honor and glory, but to us confusion/' 

Point III. — Lastly, the spiritually dumb are 
they whose speech is wholly worldly, who when 
talking never edge in a word of edification. Our 
conversations are a kind of preaching: if they 
are saintly, we preach the word of God; if sin- 
ful, we preach the word of the devil; if of the 
earth, earthly, we preach the word of the world. 
Are we not spiritually dumb in at least one of 
these three ways? 



328 Eleventh Week After Pentecost. 

He that was cured spoke right (St. Mark vii. 
35). 

Point I. — The Holy Ghost tells us that a 
Christian who knows how to speak as he ought, 
bridling his tongue, is a perfect man ; and this 
we know from experience, since most of our sins 
are those of the tongue. We should be saints if 
we avoided this evil, but true also is it that unless 
we avoid it, we deceive ourselves if we imagine 
we have any real virtue or true religion. Let us 
reflect on these words which an Apostle seems to 
have written expressly for our benefit : " If any 
man think himself to be religious, not bridling 
his tongue, but deceiving his own heart, this 
man's religion is vain" (St. James i. 26). 

Point II. — To speak right, we must avoid: 
first, all words that show vanity, impatience or 
levity, offend our neighbor in any way, or might 
wound modesty or religion; secondly, all words 
which might scandalize others or teach them 
wrong; thirdly, all words which might lead 
others into sin. It is urgent to be very greatly 
on our guard, to offend in nothing, above all 
when we speak a great deal : " In the multitude 
of words there shall not want sin" (Prov. x. 

19)- 

Point III. — That we may always speak 

aright, all our words should be such as St. Paul 

prescribes to those in our class of life, — so as 

to prevent others from evil doing; for edifica- 



Eleventh Week After Pentecost. 329 

tion: in order to lead them to the practice of 
virtue ; for exhortation : in order to console them 
in their sufferings, and in the trials Catholics 
have to encounter; for comfort (1 Cor. xiv. 3). 
Let us examine our conduct with reference to 
this most important point in our spiritual life. 



SaturDa^. 

On Christian Peace of Mind amidst the 
Vicissitudes of the World. 

"He hath done all things well" (St. Mark vii. 
37). 

Point I. — When our Blessed Savior had 
cured the man deaf and dumb, the people said: 
He hath done all things well. The same 
should we say when we witness revolutions and 
unlooked-for events in the world, which we can- 
not explain to ourselves. Empires and king- 
doms are overturned, families become extinct, 
religion dies out in various places, sin and 
impiety prevail, good people are persecuted, 
while the wicked prosper. We ought to say, God 
does or allows all these things for infinitely wise 
reasons. Therefore all must be wisely ordained, 
although I understand not the why. 

Point II. — Nothing is done, nothing hap- 
pens without God knowing all the circumstances, 
without His having, with unbounded rectitude, 
permitted everything with the most holy inten- 
tions and a power nothing can resist. Do not 



33° Twelfth Sunday After Pentecost. 

this wisdom, justice, holiness, power, deserve 
complete submission on our part? 

Point III. — God wishes us, in all things that 
perplex us, first, to feel the injury done to 
religion and the offense against God; secondly, 
to do, so far as our state of life permits, what- 
ever in us lies, to check evil and to further good 
and, when this has been done, ever to possess 
our souls in peace, in spite of everything that has 
puzzled or scandalized us. 



Œwelftb Sunfcas after Pentecost, 

On the Love of God. 

€€ Thou shalt love the Lord thy God " 
(St. Mark xii. 30). 

Point I. — God commands us to love Him, 

and He calls this the first of all His command- 
ments, because it is the first thing He insists 
upon, because the noblest, and because from this 
all others flow and to it all others return. What 
an honor for us ! It were a boundless blessing 
to be allowed to love Him, but He commands us 
to do so, and is inflexible on the matter. He 
threatens us if we love Him not : " What am I 
to Thee, Lord, that Thou shouldst command me 
to love Thee? " says St. Augustine. 

Point II. — This commandment is one strong 
reason for loving God, but not the only one. 
God has loved us first, loved us from all eter- 
nity : hence we ought to love him in return. He 



Twelfth Week After Pentecost. 331 

has given us all we have : gratitude demands our 
love. God is good, He is beautiful, nay, He is 
essential goodness and beauty: "All things 
hanker after the good and beautiful/' says St. 
Denis. To whom can we give our love more 
justly than to God and who deserves it more? 

Point III. — Every conceivable advantage 
results from this love. For in loving God we 
unite ourselves to Him ; our sins are blotted out : 
all creation places itself at the service of those 
who love Him ; the sweetness of His love soothes 
all the sorrows of life and takes away the bit- 
terness of death. Lastly, paradise is its reward : 
" What things God hath prepared for them that 
love Him" (1 Cor. ii. 9). Is anything more 
needed to win our heart? 



HOW WE SHOULD LOVE GOD. 

Point I. — We should love God with our 
whole heart: "With thy whole heart" (St. 
Mark xii. 30). He asks for all our heart, be- 
cause He made it all. This means that we 
ought to love Him unfeignedly, unreservedly, 
from our very heart, not with our lips only and 
our tongue, as David says: "And they loved 
Him with their mouth" (Psalm lxxvii. 36). 
God wants deeds : 'these alone are real proof that 
our heart is sincere in its affection. 

Point II. — We should love God with our 



S3 2 Twelfth Week After Pentecost. 

whole soul: "And with thy whole soul, with 
thy whole mind/' that is to say, entirely and 
undividedly. All the powers of our body, our 
senses, thoughts, affections and desires should be 
for Him alone. Woe to the Christian whose 
heart is divided! Woe still more to the Chris- 
tian who belongs wholly to creatures and in no 
wise to God; who, in his thoughts, affections 
and desires, seeks anything altogether apart from 
God! 

Point III. — "And with thy whole strength:" 
which means earnestly, generously, constantly. 
We should love Him always, since He is ever 
lovable and is every moment doing us good; we 
should love Him generously, overcoming every- 
thing which is opposed to this love : " Who 
then shall separate us?" (Rom. viii. 35) ; and 
we should love Him to the very end without in- 
terruption, as without cessation. 



Signs that we love God. 

Point I. — To think often of God, to take 
pleasure in conversing with Him, rejoice at 
whatever happens for His glory, grieve over 
every outrage offered to Him, wish Him all 
good, desire that He should be known, loved, 
feared and served by all creatures capable of 
rendering Him service: these are so many signs 



Twelfth Week After Pentecost. 333 

that we love God tenderly and heartily, are 
wholly His and delight in belonging to Him. 

Point II. — To keep the commandments of 
God and do His Holy will in all things is the 
characteristic sign that we love Him ; everything 
else is subject to illusion: "He that hath My 
commandments and keepeth them, he it is that 
loveth Me" (St. John xiv. 21). It is love like 
this, shown by our works and by our duti fulness 
in carrying out the commands of God, that binds 
us to Him and draws Him to us. 

Point III. — To suffer much and be ready to 
suffer everything for God, and so as not to 
separate ourselves from Him, is the most gen- 
erous proof that we love Him : " Who then 
shall separate us from the love of Christ ? Shall 
tribulation, etc.?" (Rom. viii. 35.) 

We must, however, propose to ourselves things 
within our reach and which we may have oppor- 
tunity of doing. To wish to suffer martyrdom, 
or to go to China or Japan to do battle for the 
Church of God, and yet to complain and lose 
patience at a word that annoys us, at some trifle 
that is wanting to us is to mock God rather than 
to love Him. Let us examine into our love of 
God and our desire to suffer for His sake. 



334 Twelfth Week After Pentecost. 

On the Love of our Neighbor. 

" Thou shalt love thy neighbor as thyself " 
(St. Mark xii. 31). 

Point I. — The commandment to love our 
neighbor comes only second in order, but it is 
like the first, which is to love God. It is di- 
vinely enjoined, even as the first ; supernatural, 
moral, absolute, universal, affirmative, perpetual, 
of indispensable obligation, as the first. These 
two loves are so closely united that one cannot 
exist without the other; they are born and die 
together in the soul. It is impossible to love 
God without loving our neighbor; to wish to 
do otherwise is to deceive ourselves, says St. 
John. 

Point II. — The rule Our Lord prescribes for 
loving our neighbor, is to love him as our- 
selves, that is, the love of our neighbor should 
be a copy of that which we have for ourselves. 
We defend ourselves from even the slightest 
harm, we desire all good and procure it for our- 
selves whenever we can. If we do all this for 
others, we love them; the rule is infallible. 

Point III. — We sin against this command- 
ment whenever our love is hurtful to our neigh- 
bor, by doing to our brethren what does them 
harm and by showing ourselves accommodating 
in things which are unrighteous and sinful : this 
is to love them as the devil does. If we love 
our neighbor from self-interest or self-gratifica- 



Twelfth Week After Pentecost. 335 

tion, then are we merely loving ourselves. We 
keep not this commandment when we love others 
in word only and out of politeness and are loth 
to give ourselves any heed to oblige or be of 
service to them, or to do them all the good in 
our power. In other words, we must love one 
another holily, sincerely and to the utmost. 



On some Motives for Loving one Another. 

Point I. — We are united by ties of a com- 
mon nature, a common faith, a common hope. 
We are men, children of the same Father ; Chris- 
tians, children of the same Mother, the Church ; 
regenerated by one and the same baptism, fed 
at the same holy table, honored with the same 
name and the same profession ; we possess the 
same hope of enjoying together the inheritance 
of our Father, namely, Heaven. Not to love 
each other when we have such motives for doing 
so would indeed be a great crime : Non est laus, 
si diligitis; crimen est quod oditis, says St. 
Jerome. 

Point II. — Our consecrated life obliges us 
to love one another. We have abandoned the 
world in order to find peace and unite ourselves 
with God; we shall never be blessed with these 
two graces unless we cherish brotherly charity. 
We serve the same Master, for the same end 
and, if we are Religious, are clothed with the 



336 (Twelfth Week After Pentecost. 

same habit, living in the same house, separated 
from the world and persecuted by it, because we 
belong to Jesus Christ. If we love one another, 
we shall despise the blandishments of the world 
and laugh at its threats. 

Point III. — Gratitude, obedience, the love we 
owe to Our Lord, all oblige us to love one an- 
other. Jesus makes this a commandment which 
He calls His own commandment; He ever 
showed His predilection for it; He asked His 
Father for this charity and union ; He gives Him- 
self to us as our pattern : " That you love one 
another, as I have loved you " (St. John xv. 12). 
He appointed this love as the badge and token 
of His disciples and chosen friends. He prom- 
ises His love, protection, grace and kingdom to 
those who keep this commandment. 



In order to keep the Law of Love we must 
bear with one another, 

Point I. — Jesus enjoins us to love one an- 
other, and St. Paul says that, to keep this com- 
mandment, we ought to bear with one another: 
"Bear ye one another's burdens: so you shall 
fulfill the law of Christ" (Gal. vi. 2). Nothing 
is more necessary, more consoling, more just, 
than this commandment, because, living much to- 
gether and each one having his failings, faults 
and manifold wants, life would be unbearable 



Twelfth Week After Pentecost. 337 

were we to be lacking in the love which enables 
us to put up with each other and suffer one an- 
other; the evil would, however, be even greater 
still, were we to make the burden heavier and 
more intolerable to each other. 

Point II. — We should bear with one another 
in three things particularly: first, as regards 
natural failings, such as bad temper, sadness, 
childishness; secondly, moral failings, such as 
rudeness, ingratitude, outbursts of anger, insults, 
cutting remarks ; thirdly, spiritual or corporal 
necessities, when some one suffering from one 
of the many reverses of life has need of our 
sympathy, or of relief in sickness and poverty. 
We should make the burden of others lighter 
by taking some portion on ourselves. 

Point III. — Through such compassion, relief 
and help given to our neighbor, we fulfill the 
law of Jesus Christ, Who has given us an ex- 
ample how to keep it : " As I have loved you." 
He has pitied our wretchedness, has relieved 
it and has taken it upon Himself in order to 
deliver us from it. 



Saturday 

On the Pity we ought to have for our 
Neighbor, and the Help we should give 
Him. 

Point I. — To be moved with the pity which 

makes us resemble our Heavenly Father, we 
22 



338 Twelfth Week After Pentecost. 

should ponder earnestly over our neighbor's 
many troubles. The wounded man on the road 
to Jericho was poor, they had stripped him of 
his garments, he was in sorry plight, covered 
with wounds, abandoned and helpless. How 
many do we not see day by day in the like or 
even in a worse condition, when two so ter- 
rible evils come upon the soul, reduced through 
sin to the last degree of misery, mortally 
wounded and abandoned by God. Does such a 
one not deserve our pity? 

Point II. — Our compassion for our neighbor 
should not be profitless. The Samaritan was 
touched with sorrow when he saw this man so 
seriously wounded; he leaped from his mule to 
place him upon it; gave money that he might be 
taken care of, after having first dressed his 
wounds ; charged the host of the inn to take 
care of him. This is indeed to love and be 
charitable. " Go and do thou in like manner" 
(St. Luke x. 37), said Our Savior. Let us 
render all the service we can to our neighbor in 
his spiritual distress. 

Point III. — Those who ought to be most 
compassionate to the misfortunes of their 
neighbor are often least so; ecclesiastics are 
sometimes among the number ; often laymen are 
more tender-hearted and charitable. The Priest 
and the Lévite passed by without troubling them- 
selves about the poor wounded man ; they con- 
cerned themselves not about him : a Samaritan 
alone relieves him. We should glory in imitating 



Thirteenth Sunday After Pentecost. 339 

in this respect all sympathizing and charitable 
lay-people. 



Œbfrteentb Sun&aç after Pentecost* 

On the Way that the Wicked band to- 
gether. 

" There met Him ten men that were lepers " 
(St. Luke xvii. 12). 

Point I. — The ten lepers, united in their 
common misery, represent the union that exists 
between sinners, though otherwise so often di- 
vided by conflicting interests. They combine to 
persecute the good. The ways of those who 
live piously being contrary to their own, the 
wicked all feel the same estrangement and aver- 
sion in regard to them; they join together to 
blame them, curse them, nay, if they could, they 
would destroy them. Let us conceive a great 
horror of such fellowship in guilt. 

Point II. — The wicked league together in 
order to make themselves feel at ease in their 
sinful life. The sight of the behavior of the 
good would act as a continual reproach to them : 
hence they avoid their society. But the pres- 
ence of their fellow-sinners causes them no re- 
proach. 

Point III. — The wicked unite together in 
order to have some kind of warranty for their 
sinfulness. They would be horrified at them- 
selves were they alone vicious. Hence the ne- 



34° Thirteenth Week After Pentecost, 

cessity for them to seek out individuals resem- 
bling them and frequent their company, that 
they may without shame and remorse satisfy 
their passions. If they become not outwardly 
united to the bad, they are at least one in mind 
and one in heart. 

The just who are lukewarm are not free from 
this fatal inclination to be emboldened by the 
example of others. They love those who resem- 
ble them in laxity and prefer their society, when 
they sought to associate with the fervent, in 
order to rouse themselves by their example. 
With whom do we delight to live and to con- 
verse ? 



On being in a State of Sin and a State of 
Grace. 

The ten lepers "were made clean" (St. Luke 
xvii. 14). 

Point I. — Leprosy is a very distressing and 
all but incurable disease, which disfigures the 
person and renders him repulsive. For this 
reason lepers are banished from intercourse with 
men and even from the precincts of towns. A 
soul in a state of sin is something still more 
horrifying; the terrible discomforts accompany- 
ing sin, the despair of a cure unless God inter- 
fere by some act of extraordinary mercy, the 
loathsome ugliness which disfigures the sinner, 



Thirteenth Week After Pentecost. 341 

these are so many points of resemblance that 
sin bears to leprosy. Let us dread falling into 
so fearful a state, as well as that into which we 
cast ourselves by disorderly affection for sinful 
objects : " They became abominable, as those 
things were which they loved" (Os. ix. 10). 

Point II. — The soul, freed from sin and the 
deformity ensuing from it, is beauteous, pleas- 
ing and lovable in the sight of God and of the 
angels ; it is healthy, peaceful and full of life 
and vigor to do good and decline from evil. 
The sanctifying grace within is the cause of this 
beauty, health and life. Let us take as much 
care to preserve it as we do to keep the life, 
health and pleasing appearance of our body. 

Point III. — To be healed of our leprosy and 
acquire beauty and health of soul, Jesus Christ 
has provided a remedy through His Blood and 
by His merits, and for their application He 
prescribes nothing but the most easy means. 
Baptism removed this first leprosy from our 
soul; if we fall back into sin, contrition and 
confession are infallible remedies and are in our 
power through the grace of God. 



The Sentiments we ought to entertain 
concerning our slns. 

Point I. — The lepers were aware of their 
disease, of the foul smell, of the unsightliness 



34 2 Thirteenth Week After Pentecost. 

of their disgusting disease, of the horror which 
every one felt towards it; and knowing this 
they kept themselves at a distance, not daring 
to approach the Savior, Who alone could heal 
them. Our shame and humiliation ought to be 
still greater after our sins, because sin is a vol- 
untary evil, which leprosy was not. We ought 
to be ashamed of our cowardice, malice, in- 
gratitude and of the wrong we have done to 
God. Such humiliation would be a means for 
obtaining the cure of our diseases and the restora- 
tion of our original seemliness. 

Point II. — The lepers, persuaded of the good- 
ness and power of Our Lord, lifted up their 
voices and cried out aloud, showing unbounded 
confidence. We must cherish a like trust when, 
touched with horror at our sins, we fly to God 
to find the remedy for them. The greater our 
miseries, the greater pleasure will God have in 
manifesting His mercy. Let us therefore ap- 
proach the throne of this mercy, according to the 
advice of St. Paul: "Let us go therefore with 
confidence to the throne of grace " (Heb. iv. 16), 
and entreat forgiveness from God for our past 
sins and strength to avoid them in future. 

Point III. — After having been cured of our 
diseases, let us with grateful heart thank our 
God, Who has delivered us from them. Let us 
imitate the gratitude of the leper when healed. 
Our diseases were once greater than his; and if 
God has preserved us from relapsing into them, 
our gratitude should be only the more abounding. 



Thirteenth Week After Pentecost. 343 

HOW WE SHOULD ASK FOR OUR CONVERSION. 

" There met Him ten men that were lepers, who 
stood afar off; and lifted up their voice " 
(St. Luke xvii. 12, 13). 

Point I. — We must first go into the pres- 
ence of Jesus Christ : " There met Him." 
Notwithstanding the infinite distance separating 
the sinner from God, he should, aided by pre- 
venting grace, begin to approach Him with the 
desire to be converted and by ceasing from sin. 
Without thus drawing near, he could not address 
his prayer to God; it would not pierce heaven, 
because it would not spring from the heart. 

Point II. — We must ask for our conversion 
with humility. The ten lepers, though they 
went to meet Jesus Christ, yet remained at a 
distance from Him : " Who stood afar off." 
This was not only because the law forbade them 
to mix with other men, but also because the 
humiliation caused by their sad condition urged 
them not to approach nearer. Humility is the 
chief quality of the prayer of a sinner beseech- 
ing God for his conversion. Not only should 
he pray from afar, a longe, but from the depths 
of his misery and nothingness : " Out of the 
depths I have cried to Thee, O Lord" (Psalm 
cxxix. 1). 

Point III. — We must ask for it with fervor. 
The lepers " lifted up their voice." A sinner is 
the enemy of God and the slave of the devil; 



344 Thirteenth Week After Pentecost, 

he is no longer heir to the kingdom of heaven 
and deserves hell. If, therefore, he feel his sad 
condition, it is not moans alone, but loud cries 
that he should utter; he ought to lift up his 
voice and cry mercy until God takes pity upon 
him. Are we very sure that we are in a state of 
grace ? The mere doubt of this should excite our 
groans and cries. 



On three Motives contained in the Lepers' 
Prayer for a Sinner to have Confidence. 

" Jesus, Master, have mercy on us!' 

Point I. — The first is the Name of Jesus. 
How is it possible for a sinner not to hope when 
he pronounces this sweet Name? He is asking 
for his conversion from the Savior Who came 
into the world to wean us from sin and died 
for us to merit our pardon. What then can 
the sinner fear? Will it cost Jesus Christ more 
to convert and forgive those in sin than it cost 
Him to die for them? Let us pronounce the 
Name of Jesus in temptations to discourage- 
ment at sight of our frailty and when harassed 
by extravagant fears, suggested sometimes by 
the devil, as to the remission of our sins. 

Point II. — The second motive for trust is in 
the name of Master. Jesus Christ is a Master 
Who loves His disciples so much as to give 
them the name of friends : " I have called you 



Thirteenth Week After Pentecost. 345 

friends" (St. John xv. 15); and He prayed 
to His Father in a very special manner for these 
disciples : " Keep them in Thy Name " ( St. 
John xvii. 11). What sorrow the ruin of Judas 
caused Him ! With what kindness did He not 
forgive St. Peter! 

Point III. — The third motive for confidence 
is in these words: Have mercy on us. This 
is like saying to God: We do not lay before 
Thee our merits in order to draw down Thy 
mercy, but plead rather our profound misery and 
our extreme wretchedness. Yes, O good God, 
our sins and Thy goodness are our only titles to 
the forgiveness which we crave from Thee. 
"Have mercy on us" The Sacred Heart of 
Jesus cannot withstand this prayer; let us then 
use it frequently. 



On Gratitude and Thanksgiving. 

Point I. — Out of the ten lepers one only 
came to thank Our Lord. The number of the 
ungrateful is beyond counting, and our ingrat- 
itude is never so great as when God is con- 
cerned. Every moment He is heaping blessings 
upon us, yet we give not a thought to them ! We 
do not thank Him for them! Day by day we 
offend our kind Benefactor! We even use His 
benefits against Himself! Such ingratitude 
shows how undeserving we are that God should 



346 Thirteenth Week After Pentecost, 

be good to us, since He loses everything that 
He confers upon us. Our ingratitude stays the 
flow of His favors : it is a burning blast that 
dries up the fountain-head of His mercy. To 
be ungrateful to men is the blackest of crimes. 
What then is it to be ungrateful to God? 

Point II. — Gratitude, on the contrary, be- 
tokens goodness of heart; it shows that we are 
worthy of the blessings which God confers upon 
us; it urges Him to bestow fresh favors. It is 
the most efficacious of all prayers : " Pray with 
thanksgiving" says St, Paul (Philip iv. 6) ; it 
is the only return God asks from us. Let us 
therefore call to mind the general and particular 
blessings we have received from God, natural 
and supernatural, spiritual and corporal; and let 
us acknowledge joyfully that there is not a mo- 
ment of our life in which He is not doing us 
good. 

Point III. — We cannot return God benefit for 
benefit; to do this would be the perfection of 
gratitude, but we owe Him at least three things : 
ist, the remembrance of His benefits; 2nd, love 
of Him from Whom we receive them ; 3rd, bless- 
ing and giving of thanks. 



Thirteenth Week After Pentecost. 347 

SaturDaç. 

" There is no one found to return to give glory 
to God but this stranger" (St. Luke xvii. 18). 

Point I. — Such ingratitude is very common. 
Out of ten lepers whom Jesus had cured, nine 
were Jews, that is to say, they belonged to a 
nation which had been ever privileged; yet not 
one of them came to return thanks to Jesus 
Christ; the Samaritan alone fulfilled this duty. 
We, too, all of us, know many persons specially 
favored as to natural disposition, the aids of 
religion, ay, and even of temporal goods, who 
are more lukewarm in the service of God than 
those who are all but destitute of help. Often 
even a secret pride and a vain complacency in 
the gifts of God are the only feelings entertained 
by those wanting in gratitude. Are we not of 
their number? 

Point II. — Such ingratitude is extremely in- 
sulting to God. That an enemy should affront 
us is not surprising; but indifference on the part 
of a friend can only be understood on the sup- 
position that he is wanting in heart; this is a 
kind of contempt which fills a tender-hearted 
person with utter desolation. 

Point III. — This ingratitude is very fatal to 
privileged souls. A devoted heart is made sore 
when it does not meet with return of affection; 
and love disregarded changes into hate. Hence 
specially favored persons who live in a state of 
lukewarmness must expect not only the with- 



348 Fourteenth Sunday After Pentecost. 

drawal of grace, but a loathing and aversion on 
God's part which will be to them the cause of 
their eternal ruin. They will fall to rise no 
more, and the disorder of their life will perhaps 
be as scandalous as their previous conduct had 
been edifying. We see too many examples of 
this; let us not add ourselves to the number. 



Jfourteentb 5un£>a$ after ipentecost» 

"No man can serve two masters" (St. Matt. 
vi. 24). 

Point I. — Nothing is more glorious than 
to serve God : Servire Deo regnare est. If the 
dignitaries of a sovereign take pride in their 
office, if they are looked up to and honored by 
reason of their position, how great must be the 
dignity of a servant of God, the King of kings! 
We see, moreover, that as soon as one of God's 
servants is known to be such, he is sincerely es- 
teemed and honored ; whereas the deference paid 
to servants of an earthly monarch is an outward 
shew paid simply out of mere ceremony. 

Point II. — Nothing is sweeter or more 
agreeable than the service of God. His yoke is 
easy to bear, and His burden is light ; we can 
run forward while bearing it, and the interior 
consolations which God pours into the soul of a 
faithful servant prevent him from feeling any 
hardness in his toil. 

Point III. — Nothing is more profitable than 



'Fourteenth Week After Pentecost. 349 

the service of God, whether in time or eternity. 
A moment of labor obtains an eternal recom- 
pense. God promises to His servants the same 
happiness that He Himself possesses. " Well 
done, good and faithful servant, . . . enter 
thou into the joy of thy Lord " ( St. Matt. xxv. 

21). 

Point IV. — Nothing is more necessary than 
to serve God. This is what we are made for. 
Not to serve God is to lose all; to serve Him 
with loyalty and steadfastness is to gain every- 
thing. 



On the Difference between the two Mas- 
ters, God and the World. 

"No man can serve two masters" (St. Matt. 
vi. 24). 

Point I. — To serve God is to know Him, 
fear, love, honor, praise Him, obey His orders 
and do everything for His greater glory. Is 
there any other master to whom we ought to 
render such-like service? Can we then justly 
refuse to give it to God? He created us, pro- 
tects us and provides for us. We belong to 
Him by numberless titles; we belong to Him 
alone; He detests a divided heart: "He re- 
quires thee wholly, Who made thee wholly." 

Point II. — The world, wherein the devil has 
sway, is a master whose service would be most 



35° Fourteenth Week After Pentecost. 

irksome, were we to reflect ever so little upon 
the matter. It is a hard master in the service 
it exacts; it crushes its servants with labors, 
griefs and anxieties. It is unfaithful to its 
promises ; they who trust it find themselves de- 
ceived. To lean on it is to lean on a reed which 
breaks and lets those who seek its support fall 
and wound themselves. " It is broken and kills/' 
says the Holy Spirit. The world is an ungrate- 
ful master, refusing to give pay for services ren- 
dered, incapable indeed of giving it, if ever there 
were the wish to do so. Happy they who have 
declined to engage themselves to so cruel a mas- 
ter! 

Point III. — God, on the contrary, is a gentle 
Master, easy to satisfy, faithful to promises, 
liberal in rewards. Happy they who are pledged 
to His service alone, and happier still are they 
who perform with exactness all that their com- 
pact binds them to. 



Œues&a£. 
On Delusions in God's Service. 

Point I. — We delude ourselves in God's serv- 
ice, when we serve Him in thought only. It is 
easy to have a lofty idea of God, and to believe 
that He deserves our service; such kind of serv- 
ice binds us, however, no further than to think 
of Him and to contemplate His perfections. 
Still, if we go not beyond this, we are not 



Fourteenth Week After Pentecost. 351 

servants of God. The devils believe thus and 
tremble. 

Point II. — We delude ourselves in God's 
service when we serve Him by word only. 
"Not every one that saith to Me, Lord, Lord, 
shall enter into the kingdom of heaven" (St. 
Matt. vii. 21), says Jesus Christ. Prayers and 
other religious exercises are not acts of service 
to God, unless they be quickened by the spirit of 
piety and accompanied by the performance of 
God's holy will. Do we not make the service 
of God consist solely in the outward show of 
religion ? 

Point III. — We delude ourselves in God's 
service when we serve Him by feelings only. 
Feelings are deceptive, but we know them to be 
real when they disclose themselves by works. 
Good works are therefore of the essence of the 
service of God. Let us keep His commandments 
and suffer for Him, and we shall be His true 
servants. 



Tlïïle&nes&aE. 

On Attachment to the Things of the 
World. 

" You cannot serve God and Mammon " 
(St. Matt. vi. 24). 

Point I. — Such attachment is unworthy of 
a Christian. The only true riches of a Chris- 
tian are grace and glory. These are the treas- 



35 2 Fourteenth Week After Pentecost. 

ures he was created to possess, and those of 
this world were created for him as so many 
means to attain to grace and glory. Hence to 
attach oneself to the things of the world for 
their own sake is an insult and a subversion of 
order. 

Point II. — Such attachment is always dan- 
gerous. It weakens the love of God by dividing 
the heart, causes the soul to grovel on the earth 
and prevents it from aspiring to its true heritage. 
However small, through indulgence, may be the 
increase of the like attachment, it will soon be- 
come the moving power of our whole conduct, 
the mainspring of all our thoughts and desires 
and the end of all our aims and pursuits. 

Point III. — Such attachment is often crim- 
inal. It is so whenever it makes us prefer the 
good things of earth to those of grace and glory ; 
whenever it makes us so fond of enjoyment that 
we are well satisfied with this world and cease 
to long for our everlasting home: for then the 
perishable goods of this world have become our 
treasure and our last end. Let us examine 
whether we are attached to earthly joys, and if 
so, to what extent. 



Fourteenth Week After Pentecost. 353 

On the Care which God takes of those who 
serve Him. 

"Be not solicitous" (St. Matt. vi. 25). 

Point I. — God wishes to make with us a com- 
pact greatly to our advantage. He wishes us to 
think of Him, serve Him, honor him; while He 
undertakes to think of us and of everything 
which is necessary for us. Can we desire any- 
thing better? Should we not accept joyfully so 
glorious and advantageous a proposal? Should 
we not on all occasions say with holy David: 
" The Lord ruleth me, and I shall want for 
nothing" (Ps. xxii. 1). 

Point II. — God requires me to strive that 
He may reign over myself and over others : 
"Seek ye therefore first the Kingdom of God" 
(St. Matt. vi. 33) ; to labor to obtain heaven, 
which is God's kingdom and my inheritance ; to 
use the means to reach it, namely, by leading 
the holy life of the just : " His justice." God 
appeals to me to do this ; but it is more for my 
sake than for His own that He plies the re- 
quest. 

Point III. — God promises on His side that 

we shall not want for the necessities or even the 

conveniences of life: "And all things shall be 

added unto you." He is our Father, Master and 

Sovereign Lord; should He not then provide 

what is needful for His children, His servants, 

His subjects? Few things are really necessary 
23 



354 Fourteenth Week After Pentecost. 

for us, and they are of small import, and He 
is so rich and so liberal! The experience of 
the past, when we have never wanted for any- 
thing, should convince us that He will not for- 
sake us in the future. 



On Anxiety about Things of the World. 
" Be not solicitous " (St. Matt. vi. 25). 

Point I. — God does not forbid us to care 
for things of this world ; nay, rather, He wishes 
us to ask Him for them and labor to procure 
them as means of our salvation ; to act otherwise 
were to tempt Him. He only forbids us to seek 
them anxiously. Such anxiety would be an in- 
sult to our good Father, Who has promised to 
provide for our needs, and Who is able to do 
so ; it would further be hurtful to ourselves, be- 
cause of the fruitless worry it would cause us. 
Be we as anxious as we may, we shall never ob- 
tain by our solicitude anything but what God 
intends to bestow. We cannot even add one cubit 
to our stature. 

Point II. — We should therefore strive so- 
berly and quietly to procure what is needed, 
and, if God give it not, should believe that what 
we consider necessary is not so in reality. God 
will make it good to us in some other way. Let 
us then possess our souls in peace, submitting 



Fourteenth Week After Pentecost. 355 

ourselves to the dispositions of Divine Provi- 
dence. 

Point III. — God desires that before laboring 
to obtain what is needful for our body, we should 
cure what is necessary for our soul, since the 
soul is of far greater value than the body. The 
soul will have whatever is needful so soon as 
God reigns in it by His grace. This once 
achieved, the rest is as nothing, and all other 
things shall be added unto us : "All these things 
shall be added unto you." The privation of the 
things of this world would lead us, at worst, to 
death. But if we continue living in the fear of 
God, death would be the best thing that could 
happen to us : " For to me to die is gain " 
(Philip, i. 21). 



Satur&as, 

On seeking the Justice of God. 

" Seek ye therefore urst the Kingdom of God and 
His justice" (St. Matt. vi. 33). 

Point I. — We seek the justice of God, when 
we apply ourselves to conforming our life to 
His commandments and turn not away from 
them either to the right or the left. The maxims 
of the worldly-minded avail to make men polite, 
upright and just in the eyes of the world; but 
the justice of God is not found apart from the 
complete fulfillment of His holy law, inasmuch 



356 Fifteenth Sunday After Pentecost. 

as this law is the fundamental and unchange- 
able rule of our actions. 

Point II. — We seek the justice of God, when, 
after having gone astray from His command- 
ments, we expiate our sins by penance. For it 
is not enough to return to the paths of justice 
by a change of life; it is necessary furthermore 
that penance should restore the disorder that 
caprice has introduced into our conduct. Such 
is the teaching of the holy Council of Trent. 

Point III. — When we have found the justice 
of God, we must maintain it to the last, if we 
desire to reach the everlasting kingdom, which 
will be its recompense. The just only will enter 
there: "Thy people shall be all just" (Is. lx. 
21 ). And the happiness we shall there enjoy is 
the peace resulting from our everlasting con- 
formity with God's will, the source and rule of 
all justice: "His place is in peace" (Psalm 
lxxv. 3). Let us long for this happiness and 
labor to merit it by love and by seeking constantly 
the justice of God. 



afffteentb Sunday after lPentecost t 

On the Certainty of Death. 

"Behold a dead man was carried out" 
(St. Luke vii. 12). 

Point I. — " It is appointed unto men once to 
die" (Heb. ix. 2j). God created us immortal; 
but through sin was this high prerogative lost, 



Fifteenth Week After Pentecost. 357 

nor can we regain our immortality save through 
death. Let us accept the sentence of death and 
console ourselves, when thinking of the horrors 
of the grave, by the hope of the resurrection. 

Point II. — Everything around us preaches 
to us of death; the years and the seasons which 
succeed each other, the produce of the earth 
which we consume, the streams which flow to- 
wards the sea never to remount to their source, 
our fellow-creatures whom we see daily going 
down into the tomb : " He filled all things with 
death" (Wisd. xviii. 16). Why then do we 
think so little about death? 

Point III. — We have within us the message 
which death conveys to us day by day : " We 
have in ourselves the answer of death" (2 Cor. 
i. 9). Everything we do has reference to self- 
preservation from death; it is ever about and 
around us and ever watching us, in order to ex- 
ecute the decree of God as soon as issued. The 
diseases which attack us, and perhaps the gradual 
weakening of our constitution, are even now 
warning us that our end is not far distant. Let 
us be ever ready. 



On Death. 
On the Son of the Widow of Nairn. 

Point I. — Young people may die early. 

Youth, strength and health cannot withstand 



35% Fifteenth Week After Pentecost. 

death. Not only the death of this young man 
in the gospel, but also daily experience convinces 
us of this truth. It is folly to put off to the 
time of old age what God requires from us for 
His service and our salvation, since it is uncer- 
tain whether that old age will ever come. 

Point II. — Young people may soon die, and 
the old cannot possibly live long. We are 
strangely blinded : we have but a short time to 
live, yet our thoughts, wishes and plans are such 
as though we never were to die. Death is near 
at hand, and yet our one thought is of living. 

Point III. — The old age God esteems is not 
that of years, which whitens the hair and fur- 
rows the face ; it is a virtuous and innocent life. 
We die old, however young we be when we die, 
if we live holily ; we die in infancy, though we 
may have lived for a century, if our life has been 
imperfect. Let us not wish to live a long, so 
much as a holy, life. 



What Death is. 

Point I. — Death is an everlasting separa- 
tion from all the things of this world. For 
one who is dead the blue sky, the stars, the air, 
the earth, honors, riches, pleasures, relatives, 
friends, are all no more. The severing by death 
is complete. Even the body crumbles into dust. 



Fifteenth Week After Pentecost. 359 

Let us then fix our affections on God alone, since 
He is all that will remain to us. 

Point II. — Death is our entry into the other 
world, the world of spirits. There we know 
things no longer through the senses ; but we see 
everything, just as it is in itself, by the eyes of 
the spirit. Let us try, so far as possible, to 
form some idea of the impression this new order 
of things will produce upon us. How amazed 
shall we then be at our present illusions, and 
with what terror the clear sight of all our sins 
will affright us ! 

Point III. — Death is the irrevocable deci- 
sion of our eternal lot, be it heaven or be it 
hell. After death will come the judgment, and 
the tree will remain for ever on that side on 
which it has fallen, says the Holy Spirit: "In 
what place soever it shall fall, there shall it be " 
(Eccles. xi. 3). The sad separation from all 
most dear to us, the breaking off from everything 
here below, the entrance into the other world, 
the fixed sentence of our fate for eternity, in 
heaven or in hell, for ever and evermore, this is 
the true meaning of that little moment we term 
death. Are we given to thinking of this? 



360 Fifteenth IVeek After Pentecost. 

On the Profit which we should gain from 
the Sight of Funeral Processions. 

"And a great multitude of the city was with 
her' 3 (St. Luke vii. 12). 

Point I. — The sight of a funeral procession 
should make us meditate seriously that some day 
people will be present at our own and that the 
corpse that we now have to bear or accompany 
to the grave is crying out to us ever as the 
spirit of Samuel did to Saul : " To-morrow thou 
shalt be with me." It is seldom that at such 
scenes this sad thought does not occur to us, but 
because it is sad, we allow it to pass away from 
the mind with the occasion that evoked it. 

Point II. — The sight of a funeral procession 
should make us reflect that the course of ages is 
nothing else than one large funeral procession. 
Not only are funerals taking place on earth un- 
interruptedly, and many at the same time, but 
from our very entrance into the world we all 
are journeying onward to the grave. The only 
difference herein between the living and the dead 
is that the road by which the dead reach their 
grave is a little shorter, and they have to be 
borne to it, whilst the living are taking them- 
selves to their own grave. 

Point III. — The sight of a funeral procession 
should suggest a thought more salutary still, that 
of souls which the devils are continually mar- 
shaling to hell. With the eyes of faith, we can 



Fifteenth Week After Pentecost. 361 

see on every side these processions of dead souls, 
to which living bodies serve as coffins. We 
should be touched with pity for their awful con- 
dition and unite ourselves with their Mother, the 
Church, following them as she weeps, endeavor- 
ing to move the Sacred Heart of Jesus to re- 
store them to true life. 



On the Tears shed over the Dead. 
" Weep not" (St. Luke vii. 13). 

Point I. — When the Wise Man tells us to 
weep for a dear friend: "My son, shed tears 
over the dead" (Ecclus. xxxviii. 16), he recom- 
mends to us what is a duty both of good con- 
duct and benevolence, which from supernatural 
motives we should make meritorious; for since 
death is in itself, as St. Chrysostom says, of the 
number of things indifferent and the fulfillment 
of God's will, it seems that instead of weeping 
over those that are bowing to its verdict, we 
should rejoice rather that God has withdrawn 
them from the miseries of the world. Yet 
death, considered in its consequences, being the 
greatest of blessings or the most terrible of mis- 
fortunes, there are amongst the good those over 
whom our faith does not allow us to weep, while 
there are others over whom faith would have 
us mourn. 

Point II. — Faith does not ask us to weep over 



362 Fifteenth Week After Pentecost. 

the death of the just. They have reached the 
harbor, ofttimes after many storms; their salva- 
tion is assured, and they are united with the 
angels and saints in the everlasting possession of 
God. Let us therefore be glad rather than grieve 
at their happiness ; let us thank God, to Whom we 
must attribute it and rouse ourselves to merit it 
by living as they did. 

Point III. — Faith calls upon us to weep over 
sinners who die in their impenitence. During 
their life we could comfort ourselves to some 
degree as regards their wickedness by the hope 
that they might become converted; but in hell, 
into which death has cast them, there is no 
longer room for conversion. They are, and will 
be for ever, in torment, banished from their 
God, exiled from their fatherland. What can 
be more deserving of our tears, once again says 
St. John Chrysostom : " These deserve our lam- 
entations, our groans, our tears!' Besides, by 
weeping over the death of sinners, we shall live 
in fear lest our death may ever be like theirs. 



On the Wish for Death. 

"Weep not" (St. Luke vii. 13). 

Point I. — Three things should inspire a Chris- 
tian, and much more one specially consecrated 
to God, with the wish to die. The first is the 
miseries of life, by reason of which we suffer 



Fifteenth Week After Pentecost. 363 

constant sorrow. We see religion scoffed at and 
the Church afflicted in various ways by a world 
seated in iniquity and malignity, and we indi- 
vidually are incessantly exposed to the diseases 
and sufferings of the body, as well as to the sor- 
rows and troubles of the soul. How then can 
we love so wretched a life? 

Point II. — The second thing that should make 
us wish to die and so to enter into heaven is the 
depravity which is everywhere so rife. We 
see scarcely anything but injustice, godlessness 
and impurity around us; sin, like a torrent, 
sweeps away people of all conditions and ages; 
we are ourselves continually in the midst of 
temptation, and we yield to it. After all our 
resolutions and all our promises, we are ungrate- 
ful, unjust and disobedient towards our God, 
our Sovereign Lord and our Father. Ought we 
not to long for heaven, where there will be no 
more sin? There we shall have nothing to fear, 
and shall be perfectly happy. 

Point III. — Finally, the love of God and of 
Jesus Christ should make us wish to die, that 
we may go to heaven, see Him in His kingdom, 
possess Him and be for ever happy in His com- 
pany. Let us therefore try to conceive this de- 
sire. Our detachment from the world, hatred 
of sin and love of God will be at once the cause 
and the effect of our desire. Having this wish, 
we shall harbor no other. 



364 Fifteenth Week After Pentecost. 

Saturday. 

On Confidence at the Hour of Death. 

Point I. — Experience teaches us that those 
who during life seem to expect everything at the 
last moment from God's mercy, and in such ex- 
pectation live on recklessly, are filled with agoniz- 
ing fears, when the time comes to die, and 
scarcely dare to appeal to His mercy. Those, on 
the other hand, who dreaded death during life- 
time, have entire trust at the last hour: "Be 
thou in the fear of the Lord all the day long," 
says the Wise Man, " because thou shalt have 
hope in the latter end" (Prov. xxiii. 17, 18). 
Let us examine our conscience, so that we may 
know to which class we belong. 

Point II. — The fear of God, which brings 
such trust at death, should be great and abiding. 
It is a small matter to have this fear only under 
given circumstances ; we must watch day by day, 
and every moment, without ceasing. If this fear 
accompany us always, it will preserve us from 
evil-doing and move us to do what is right : thus 
it is that it produces trust. 

Point III. — But the most grievous thought is, 
that all this fear of God, this careful avoidance 
of evil and this practice of dutifulness avail to 
give us great hope, it is true, but never complete 
assurance at the moment of death. " Thou shalt 
have hope in the latter end." We shall still re- 
main in uncertainty as to our state. Now if 
saints, who possessed the fear of God and who 



Sixteenth Sunday After Pentecost. 365 

always did what was right, had reason to fear, 
what will become of the wicked, who have lived 
without any fear of God? 



Sfrteentb SunfcaE after ipentecost* 

On Intercourse with the World. 

" When Jesus went into the house of one of the 
chief of the Pharisees" (St. Luke xiv. 1). 

Point I. — Jesus Christ had intercourse with 
the world because such intercourse, though so 
dangerous, is a necessary consequence of the 
ordinary life most men have to live and in par- 
ticular of the life of apostolic men, to whom 
above all Jesus wished to serve as an example. 
Now in the gospel of the day He gives us the 
principal reasons which are our warrant in keep- 
ing up social intercourse with the world. The 
first is necessity. In our state of life we may 
often have such reason for frequenting social 
gatherings; still, we should take care not to 
push it too far : even Christ Jesus did not escape 
the blame of the Pharisees ; they wished to make 
Him appear a man who loved good cheer and 
was the friend of sinners : " Behold a man that 
is a glutton, a drinker of wine, a friend of pub- 
licans and sinners" (St. Luke vii. 34). To 
what severe criticisms shall we not expose our- 
selves if we are seen constantly in the world, 
and above all without any real necessity, at en- 



366 Sixteenth Week After Pentecost. 

tertainments, we who have especially consecrated 
ourselves to the service of God? 

Point II. — The second reason is some cor- 
poral work of mercy. Jesus Christ went to eat 
at the house of this chief of the Pharisees, be- 
cause He knew that there would be a sick person 
to be healed there. Our intercourse with the 
world will not be censured when charity is our 
motive for it; or if it be blamed, God will not 
impute to us such pharisaical scandal — scandal, 
that is, taken though not given. 

Point III. — The third reason is zeal for the 
salvation of our neighbor. Jesus Christ knew 
moreover that during the repast there would be 
an opportunity of giving the guests a lesson they 
sadly needed, a lesson of humility. If we, in our 
intercourse with the world, propose to ourselves 
a like motive, we shall carry out the work of 
apostolic men. But we must take every precau- 
tion to have purity of intention, prudence, and 
modesty ; for these ought ever to accompany our 
works of zeal. 



They watched Jesus Christ. 

"They watched Him" (St. Luke xiv. i). 

Point L — We are watched in the world by 
the good, however little belief or confidence they 
may have in us. For simplicity, which is the 
virtue of innocent souls, causes them to observe 



Sixteenth Week After Pentecost. 367 

and readily to imitate those whom they look upon 
as their superiors in virtue ; and this is even more 
the case when these are their superiors in posi- 
tion. Let us therefore be always on our guard 
to say nothing and do nothing that might work 
them harm ; what seemed to be a trifle has some- 
times worked serious consequences. 

Point II. — We are watched by the wicked, 
who, out of envy, seek to censure and would like 
to find some semblance of authority for their 
disorderly life in our example. They seek ex- 
cuses for their greatest vices in our slightest 
faults, and for their guilty omissions in the 
smallest of our shortcomings. Let us live in 
such a manner as to oblige them to do what the 
enemies of Jesus Christ did, that is, to invent 
the evil they charge us with, or to see it only 
where it does not in reality exist. 

Point III. — We are watched by the devils, 
who are our bitterest enemies. They surround 
us continually in order to keep a register of our 
acts, that they may accuse us of them at the judg- 
ment. They will accuse even the saints. How 
much then ought we not to fear their malice, and 
with what watchfulness ought we not to live! 



368 Sixteenth Week After Pentecost, 

On the Means of overcoming the Envy of 
our Enemies. 

" They watched Him" (St. Luke xiv. i). 

Point I. — Our Redeemer went to eat at the 
house of a Pharisee who had invited Him. He 
went there in order to win to God the Pharisee 
and others who were to be present at the feast. 
After having admired the goodness, condescen- 
sion, and zeal of our Divine Savior, we should 
set before us all these virtues for imitation in the 
intercourse charity compels us to have with the 
world. Let us also consider that Jesus shows 
still greater charity and goodness to us in the 
Sacred Banquet of the Eucharist, to which He 
Himself invites us. 

Point II. — The Pharisees watched Christ, 
that they might pry out something to find fault 
with in His conduct; but the modesty of His 
words, the holiness of His actions and of His 
whole behavior, His disinterested zeal, placed 
Him beyond the reach of the shafts of envy. 
Let us glorify the conduct of Our Savior, and 
when obliged to converse with men, let us imitate 
His modesty, holiness and zeal. 

Point III. — In the world, we are watched as 
our Blessed Lord was watched. Envy, jealousy, 
mistaken zeal, unprovoked hatred, have perse- 
cuted us so far and will apparently continue to 
do so; but enemies have been put to shame by 
the protection of heaven: irreproachable be- 



Sixteenth Week After Pentecost. 369 

havior has triumphed over all calumnies. We 
shall overcome them likewise, if we behave in 
such manner as to offer no just cause of re- 
proach. 



Dropsy a Type of Avarice. 

" And behold there was a certain man before Him 
that had the dropsy" (St. Luke xiv. 2). 

Point I. — A dropsical person is full of acrid 
water, which only serves to cause suffering by 
reason of the swelling it produces, and which 
destroys his constitution instead of sustaining it. 
Riches puff up the miser ; he revels in them and 
takes pride in them. They stifle all good feel- 
ings within him, weigh down his soul to earth, 
take from him all power of lifting himself up to 
God and of performing actions worthy of heaven. 
Oh fearful disease ! Let us beseech God to pre- 
serve us from it : " Incline my heart unto Thy 
testimonies and not to covetousness" (Psalm 
cxviii. 36). 

Point II. — The more water there is in a drop- 
sical man, the more thirsty he becomes. The 
miser never says : It is enough ; but, as Scrip- 
ture says, he adds money to money, field to field 
and house to house, as if he wanted to be the 
sole owner of the whole world. Are we not in- 
fected with the vice of avarice, and is it not the 
24 



37° Sixteenth Week After Pentecost. 

cause of the thousand petty anxieties that absorb 
and torture our minds? 

Point III. — A dropsical man can scarcely be 
cured save by puncture, and even then the cure 
is seldom complete. For a thorough restoration 
of health, the cause of the disease must be re- 
moved, and it scarcely ever is got rid of. If God, 
through His mercy, takes away a miser's riches, 
He relieves him in his spiritual dropsy, but the 
sick man will never be completely cured until 
grace shall have banished avarice from his heart : 
even when stripped of everything, he will still 
be wealthy in desire. Let us fear greatly an evil 
so difficult of cure. 



ŒbursDas» 
On Zeal for the Salvation of our Neighbor. 

Point I. — Our Blessed Lord told the Phari- 
sees that if we suffer through the loss of an 
animal, we should feel still more acutely the 
loss of a fellow-being. We should not think of 
leaving an animal to perish if it belonged to us, 
or to one of our friends ; we should do all in our 
power to draw it out of a pit, had it fallen into 
one; we should have no scruple in working for 
such an object even on a day consecrated to the 
service of God. The souls of our fellow-crea- 
tures belong to God Who created them, to Jesus 
Christ Who redeemed them, to ourselves by 



Sixteenth Week After Pentecost. 371 

reason of the many ties which bind them to us; 
and yet their ruin does not interest us. 

Point IL — Were we able to preserve our 
neighbor from death, fire, or degrading torture, 
we should unhesitatingly strive to do so. We 
can prevent him from dying an eternal death and 
from burning in hell; shall we remain indif- 
ferent about such a matter? What joy would 
it be for me could I pluck from hell some 
wretched sinner who is burning there! I do 
rescue one when I prevent a person from being 
cast into it. 

Point III. — If we could obtain a magnificent 
estate for some one known to us, we would 
gladly do so; we can procure for him immense 
and eternal treasures, yet we neglect doing this. 
What great joy it would cause me to know that 
there is in heaven one single saint whom I have 
guided thither! The dignity of a human soul, 
the evils from which it may be delivered and the 
good which may be obtained for it, should rouse 
our zeal. 



On Zeal for the Salvation of our Neighbor. 

Point I. — We should exercise zeal with dili- 
gence. Jesus Christ profited by every opportu- 
nity of instructing the ignorant and correcting 
sinners, and when they did not come to Him of 
their own accord, He sought them out and in- 



272 Sixteenth Week After Pentecost. 

duced them to come. Zeal is very weak if it 
never offers the invitation; it no longer deserves 
the name of zeal, when, on occasion presenting 
itself of doing good, it waits through faint- 
heartedness or mistaken prudence for some other 
opportunity. 

Point II. — We should exercise zeal with pru- 
dence, alike as to time, place and other circum- 
stances; but should beware of bestowing the 
name of prudence on our faint-heartedness. 

Point III. — We should exercise zeal with 
charity. Jesus Christ did not provoke the Phar- 
isees when He explained to them how mistaken 
was their idea that a sick person might not be 
healed on the Sabbath ; on the contrary, by a com- 
parison, He used what was reasonable in their 
mode of acting to correct what was wrong in it. 
It is rare that passion does not leave some glim- 
mering of reason in the mind of sinners. Let 
us appeal to it in order to lead them to good, 
and show them that the fervency of our zeal is 
inspired by no other motive than their own ad- 
vantage. 

Point IV. — We should exercise zeal without 
discouragement. Jesus Christ did not convert 
all the sinners to whom He addressed the words 
of life, and all save not themselves, though He 
died for them. Besides, God has His times and 
seasons; often, by persevering in the exercise of 
zeal, we obtain what we had all but despaired of. 
Let us pray, instruct and reprove with patience; 
God will do the rest. 



Sixteenth Week After Pentecost. 373 

Saturday 

On Evangelical Humility. 

Point I. — " When thou art invited . . . 
sit not down in the first place" (St. Luke xiv. 
8). Let us think how deserving of contempt 
before God, Who knows what we are, is the vain 
esteem we entertain of ourselves ; how much men 
abominate it, whenever they see us unduly pre- 
ferring ourselves and trying to give ourselves 
airs and place ourselves above them. This of 
itself should be enough to make us avoid this 
vice, even if we did not know that it is pun- 
ished in the present life by the pangs, anxieties 
and sense of shame, that accompany it. 

Point II. — "Sit dozvn in the lowest place" 
Modesty, humility and deference are held in 
esteem by all men: every one loves and honors 
these virtues. God takes pleasure in exalting 
those who practice them; but these virtues must 
be real, and proceed from the heart; for the 
modesty, humility and deference which are the 
outcome of craft and dissimulation are more des- 
picable and deserving of scorn than pride itself. 

Point III. — " Every one that exalteth himself 
shall be humbled" (St. Luke xiv. 11). It is a 
law enacted by God Himself, and carried out 
without exception, that pride shall be followed 
by shame and humiliation both in this life and 
in the next and that modesty and humility shall 
be rewarded by glory real and everlasting. Let 
us dread the shame and confusion of the proud 



374 Seventeenth Sunday After Pentecost. 

in hell. Let us put a correct value on the glory 
prepared in heaven for the humble, and then 
shall we despise the glory of the world, and its 
contempt will not grieve us. 



Seventecntb Sunday after Pentecost. 

On the Science of the Love of God. 

" Which is the great commandment in the law? " 
(St. Matt. xxii. 36). 

Point I. — The first of sciences, that surpass- 
ing all others, is the knowledge of God Him- 
self. God knows Himself, and He knows every- 
thing else, hence He loves Himself and all else in 
Himself. Let us refer all knowledge to this. 
Let us contemplate and love God in the various 
kinds of knowledge He has been pleased to be- 
stow on us, considering them as emanations from 
His infinite light. 

Point IL — It is the only necessary science. 
We can dispense with all others, but we cannot 
do without this ; in possession of all other knowl- 
edge, we may yet be miserable, but with this 
we must be always happy. The most ignorant 
of mankind, if he know how to love God, is 
more wise than all the learned who love Him not. 

Point III. — It it the only science which en- 
dures. All other learning ends at death, after 
having cost us, at times, our whole lifetime. 
This, on the contrary, costs little to acquire and 
will last for ever. 



Seventeenth Week After Pentecost. 375 

Point IV. — It is the only knowledge which 
fully satisfies. Other science satisfies the mind 
only, but often scarcely does even that. This, on 
the contrary, satisfies alike mind and heart; as 
soon as we possess this, we may say : " What 
have I in heaven, and besides Thee what do I 
desire on earth?" (Psalm lxxii. 25). Let us 
ask God for full knowledge of His love, that 
we may profit by the meditations that are about 
to follow. 



On the Greatness of the First Command- 
ment. 

" This is the greatest and the first command- 
ment" (St. Matt. xxii. 38). 

Point I. — This command is the greatest in 
its object. This object is the love of the Being 
Who is above every other, of the Being Who 
is necessary, eternal, immense, almighty, im- 
mutable; Who is goodness, beauty, wisdom, jus- 
tice, holiness by essence : our God, our King, our 
Father, our Master, our All. What can be 
greater, what more noble than to love Him? 

Point II. — This command is the greatest 
in its necessity. God could not have left us 
without it. For, as God is pre-eminently beauty 
and goodness and has given us all a heart ca- 
pable of love, it was imperative that He should 



376 Seventeenth Week After Pentecost. 

command us to love Him, or He would have been 
in contradiction with Himself. 

Point III. — This command is the greatest 
in its extent: it excludes all the rest, and he 
who fulfills it, fulfills the whole law, because he 
has no other will than God's will, loves only what 
God loves, hates only what God hates, performs 
all that God commands and does nothing which 
God forbids. Let us therefore love God, and 
we shall not be just only, but shall be saints. 



On the Care we should take to examine our- 
selves AS TO WHETHER WE REALLY LOVE GOD. 

Point I. — This examination is most neces- 
sary. The merit of our own good works, our 
salvation and our happiness in this world and 
in the next depend on the fulfillment of the chief 
commandment. If we have reason to believe that 
we really love God, we are at ease, in peace, in 
bliss ; if, on the other hand, we are doubtful about 
this point, we are in the most painful anxiety, 
both as to our present and our future. 

Point II. — This examination is most diffi- 
cult. Do what we will, the love of creatures is 
continually tending to take possession of our 
heart and, often without our being aware of the 
fact, occupies it exclusively. The love of God 
should therefore surpass and rule over all the 
worldly affections which beset us, or it will not 



Seventeenth Week After Pentecost. 377 

be a real love, and it is difficult to find out when 
it is real. The love of creatures may predomi- 
nate in our heart while our exterior bearing seems 
faultless. The fear of hell is perhaps the only 
motive which prompts our actions, the sole check 
which keeps us in the path of duty; and often- 
times the preference we seem to give to God over 
things created is merely a sentimental apprecia- 
tion. 

Point III. — This examination is most salu- 
tary, on account of the doubt it always leaves 
in our mind : for then we fear, humble ourselves, 
become watchful, mortified and fervent, in order 
that we may, so far as possible, make our voca- 
tion and election sure. We wish at least to love 
God, earnestly implore grace to love Him, and 
as He has promised to grant our prayers, we 
comfort ourselves with the hope of loving Him 
eventually, even if we do not love Him now. 



On our Want of the Love of God. 

Point I. — This lack of love shows contempt 
of God: contempt in those who are acquainted 
with Him, since they know how lovable He is 
and nevertheless prefer the creature to Him ; con- 
tempt in those who do not know Him, because 
they will not think of Him. This is a kind of 
disdain; it is as if we considered that God and 
His perfections do not deserve to occupy our 



37& Seventeenth Week After Pentecost. 

mind. Let us often think of our God. We 
think of what we love, and the more we think 
of it, the more do we love it. 



ŒbursDaE* 

On the Difference between the Love of God 
and the Love of Creatures. 

Point I. — The love of God does not exclude 
all love for creatures. As these possess lovable 
qualities which are a reflection of the divine per- 
fections, we may love them, provided we refer 
our love of them to their infinite source and give 
always the preference to God. On the other 
hand, the love of creatures, whenever it becomes 
a love of preference to God, excludes true love 
of Him. 

Point I. — The love of God satisfies the 
heart, and if it leave any desire in this world, 
it is that of loving God ever more and more. 
The love of creatures on the contrary, leaves 
always a void in the heart. The love of God 
is accompanied with sweetness, that of creatures 
with bitterness. The thought, I love God and am 
loved by Him, consoles us abundantly under all 
misfortunes ; the love of creatures, on the con- 
trary, conveys but little consolation and is often 
the cause of our greatest troubles. Let us try 
to experience the advantages of loving God ; we 
know but too well the evils which attend the love 



Seventeenth Week After Pentecost, 379 

of creatures, even if we have loved them ever 
so little. 

Point III. — The love of God will last for 
ever and find its reward in an incredible increase 
of intensity. The love of creatures, on the con- 
trary, will end with them, and if, at death, it 
have surpassed the love of God, it will receive 
its punishment in the privations of all love, and in 
hatred of what is good. To love some day the 
all Good, or to love nothing worthy of love ; to 
love infinitely, or to hate savagely, throughout 
eternity ; such is the fixed alternative. We must 
make our choice. 



How to Preserve Ourselves in God's Love. 

Point I. — We keep ourselves in the love of 
God by avoiding sins, to which God has attached 
the deprivation of, and exclusion from, His 
Kingdom. St. Paul has given a list of these sins. 
Still, as slight faults weaken the love of God 
and lessen His graces, a heart that loves Him 
and fears everlasting ruin avoids them as much 
as possible. Are we doing this, and have we a 
lively horror of mortal sin? 

Point II. — We preserve the love of God by 
detaching ourselves from creatures. For, al- 
though we do not actually prefer them to God, 
yet by not detaching ourselves from them we 
give ourselves up to them, cling to them in- 



380 Seventeenth Week After Pentecost. 

sensibly, and in the end attachment to them gains 
possession of the heart and rules over it. Let 
us dread such danger and examine whether our 
attachment to creatures does not even now cause 
disquieting doubt as to whether we are loving 
God above everything else. 

Point III. — We preserve the love of God by 
often making acts of this love. By this means 
we prevent the love of creatures, continually 
tending to take possession of our heart, from 
taking root there and ruling over it ; we maintain 
union with God, and begin even in this world 
to experience that eternal happiness which will 
consist in continual transports of divine love. 



Saturday 

Reasons why we should Love our Neighbor. 

" The second commandment is like to this: Thon 
shalt love thy neighbor as thyself ,} (St. Matt. 
xxii. 39). 

Point I. — The commandment to love our 
neighbor is only an extension of the command to 
love God. God, by enjoining us to love Him 
by reason of His perfections, charges us also 
to love all those on whom He has imprinted 
traces of those perfections, and for the very 
reason that they do bear them; so that it is 
ever God we love when we love men. Even the 
most wicked cannot be excluded from our love, 
because they always bear about them some mark 



Eighteenth Sunday After Pentecost. 381 

of God's perfections. Death in mortal sin can 
alone efface these tokens, and consequently the 
damned alone we are not commanded to love. 

Point II. — All men are children of God by 
adoption. We love children for their father's 
sake, and the love we have for the father, if it 
be real, should extend to the children. 

Point III. — All men are destined to see, love 
and possess God eternally. To wish them this 
happiness is therefore the principal, the essential, 
result of our love for them. We also owe them 
this wish, if we love God; for when we desire 
it, we desire the good of God. Such good is 
His rule over the hearts of His children, the 
homage and everlasting love of His creatures. 
How few Christians are there who love their 
neighbors for these reasons ! Are these the mo- 
tives of our love of God? If not, we love 
neither our neighbor nor God. 



jEtgbteentb Sunday after ipenteco6t» 

On the Blessings Jesus has obtained 
through His Sacred Humanity. 

"And entering into a boat, He passed over the 
water and came into his own city" (St. 
Matt. ix. 1). 

Point I. — Jesus Christ has caused His Sacred 
Humanity to serve for our instruction. In this 
most holy Human Nature He traveled through 



382 Eighteenth Sunday After Pentecost. 

towns, villages and country places and crossed 
over lakes, that He might instruct the people. 
Happy they who heard and obeyed His teaching. 
It rests with us, if we will, to share their hap- 
piness : we possess His lessons in the holy gos- 
pels; let us read them with reverence, gratitude 
and docility. 

Point II. — Jesus Christ has made His most 
Holy Humanity serve for our redemption by 
dying for us. Prostrate in spirit at the foot of 
His Cross, let us thank Him for this blessing, 
which is as wondrous as it is priceless; let us 
sympathize in His sufferings, repent of our sins 
and place our whole confidence in the merit of 
His Death. 

Point III. — Jesus Christ has made His ever- 
blessed Humanity serve for our sanctification 
in the Holy Eucharist. He renews on the altar 
the sacrifice of the Cross, applies the fruit of it 
to us and feeds us with His Body and Blood in 
Holy Communion. Let us thank God for having 
obtained such great gifts for us through the 
holy Humanity of His Son. If we are still so 
ignorant, sinful and poor, it is because we do 
not profit by them. Let us fear the account of 
them we shall have to give. 



Eighteenth Week After Pentecost. 383 

On three Reasons for Zeal for Souls. 

" They brought to Him one sick of the palsy, 
lying in a bed" (St. Matt. ix. 2). 

Point I. — The charity we ought to have 
for sinners obliges us to labor for their con- 
version. Their malady is more dangerous than 
that of the man in the gospel stricken with palsy, 
since they are incapable of doing anything to 
gain heaven; they are in a state of sin and in 
danger of dying an everlasting death; on the 
road, in fact, to hell. By working for their 
conversion we shall snatch them from the way 
of perdition; shall procure for them health, 
strength, in short, life eternal; obtain for them 
unnumbered blessings. 

Point II. — The love we owe God obliges 
us to labor for the conversion of sinners. We 
gain for Him the glory of their conversion; 
bring back to Him the prodigal children so 
much loved by Him ; give effect to the labors of 
His life, to His Blood and to His Death, and 
present Him souls who will bless Him eternally. 

Point III. — We ought to be zealous out of 
love for ourselves. He who converts a sinner 
gains invaluable blessings : he " shall save his 
own soul from death, and shall cover a multi- 
tude of sins" (St. James v. 20) ; he shall shine 
"as a star" (Dan. xii. 3) ; he gains the remis- 
sion of his own sins, grace, holiness and ever- 
lasting happiness. 



384 Eighteenth Week After Pentecost. 

Numberless means have we for laboring for 
the conversion of sinners ; the most efficacious 
is prayer: "Pray one for another, that ye may 
be saved/' says St. James (v. 16). Let us, how- 
ever, combine will and action with prayer. 



ŒuesDaç. 

On the Hope we ought to have of the 
Forgiveness of Sins. 

" Be of good heart, son, thy sins are forgiven 
thee" (St. Matt. ix. 2). 

Point I. — We should hope for the forgive- 
ness of our sins because God tells us, nay, even 
commands us to do so: "Be of good heart." 
He cannot gainsay Himself; heaven and earth 
shall pass away, but His words shall not pass 
away. Let us bear in mind God's promises, that 
we may resist all temptations to despair and to 
immoderate fear. 

Point II. — We should hope for forgiveness 
of our sins because we are the Children of God, 
and He calls us by this loving name, telling us 
to hope in Him : "Be of good heart, son" 
When a rebellious child returns home, the father 
never doubts that his son's heart will be touched 
as soon as he hears himself addressed by the 
name of Son; forthwith confidence re-awakens 
in his heart. Why should we have less trust in 
the goodness of God, Who is the best of 
fathers ? 



Eighteenth Week After Pentecost. 385 

Point III. — We should hope the more for 
forgiveness of our sins, because it is God Who, 
inspiring us with the wish to obtain it, works 
in us the sorrow which is the condition of its 
attainment. They who presented the palsied 
man to Jesus Christ had in view only the care 
of the body; he himself probably at first had no 
other wish. But Jesus Christ, Who saw the 
palsy of the soul, gives the sick man the desire 
for his spiritual cure and therewith the sorrow 
necessary to obtain it. Without this Our Lord 
would not have said to him, " Thy sins are for- 
given thee." Let us ask God for contrition and 
excite ourselves to it; let us repent, sin no more 
and foster great hope. 



On the Causes of Evil Judgments. 

" Why do you think evil in your hearts? " 
(St. Matt. ix. 4). 

Point I. — The first cause is prejudice and 

ignorance. The Scribes did not imagine they 

were judging Jesus Christ wrongly in believing 

He had been guilty of blasphemy in forgiving 

the sins of the paralytic, because they looked 

upon Jesus Christ as a man only; yet their sin 

amounted to this impiety. They should have 

examined the prophecies, and pondered the 

miracles of Jesus Christ: then they would have 

known that He was God and have employed 
25 



386 Eighteenth Week After Pentecost. 

their zeal in making Him known to their nation, 
instead of trying to compass His death. They 
who are most zealous for the glory of God are 
sometimes most liable to prejudice. 

Point II. — The second cause is our pas- 
sions. The Scribes did not love Jesus Christ. 
The miracles He worked and the admiration 
shown by the people filled them with envy; this 
sufficed to make them judge Him falsely. 
When we feel antipathy, hatred, or envy 
towards any one everything about him displeases 
us ; we blame and condemn him on very slight 
grounds and impute unworthy motives to him 
even in the good we see him do. Verily this 
calls for a most serious examination on our part. 

Point III. — The third is our bad heart. 
Full of faults, may be of vices even, tyrannized 
over by perverse inclinations, seeking only our 
own interest and satisfaction, influenced rarely 
by good intentions, frequently by very bad ones, 
we think that others resemble us and judge of 
them by ourselves. Simple and upright persons 
pass not evil judgments on their neighbor, but 
those do so who have depraved and wicked 
hearts. If we are induced therefore to think ill 
of others, it should be a real cause of alarm for 
us, unless such tendency displease us, or be mere 
play of the imagination. 



Eighteenth Week After Pentecost. 387 

" Arise, take up thy bed, and go into thy house " 
(St. Matt. ix. 6). 

Point I. — Arise, said Our Lord to the 
paralytic. Grace, conscience, and frequent in- 
spirations have long been urging the same on us, 
to shake off our lukewarmness and bad habits, 
to give up our attachments and correct our fail- 
ings; yet are we even now as torpid as if 
paralyzed. What a disgrace to us! Have we 
not reason to fear that God will leave us in our 
evil plight, since we choose to bide in it? 

Point II. — Take up thy bed, upon which 
thou wert lying, and carry it away. After our 
healing, our past faults should serve to keep us 
sorrow-stricken, to humble us and help us to 
bear everything patiently, by reminding us that 
through our sins we have deserved something 
harder still and yet more humiliating. 

Point III. — Go into thy house. After 
having been delivered from our sins, we should 
advance diligently towards our home, which is 
Heaven. We should employ our bodily strength 
and our whole mind in the endeavor to reach it. 
We should sorrow over all the days and mo- 
ments that have been spent in aiming at some 
contrary purpose. 



388 Eighteenth Week After Pentecost. 

On the Signs of true Conversion. 

" Arise, take up thy bed and go into thy house " 
(St. Matt. ix. 6). 

Point I. — The first is to arise. A soul in 
mortal sin is dead and stricken to the ground. 
When, aided by grace, it breaks the bonds which 
held it down, when it rises towards God and 
holds itself upright, it may believe it is converted. 
But if it fall back straightway, its conversion was 
probably but apparent. When an invalid speed- 
ily relapses, we infer that He was not cured. 
Does not our frequent backsliding through luke- 
warmness afford reason to fear that we have 
never been completely cured of our spiritual 
languor and that in the end it will lead us on 
to our death? 

Point II. — The second is to master our 
passions : " Take up thy bed." The passions 
once served as a litter to our lifeless soul, and 
now it no longer consents to be borne thus 
about : on the contrary, it carries its inclinations, 
turning them towards what is right, and thus 
making all that formerly ministered to sin, help 
to repentance. Here, indeed, there is room to 
believe in a true conversion. Unless love and 
hatred — the two master-passions which set in 
motion all the others — be directed by us to ob- 
jects adverse to what was their wont, there has 
been no real change. 

Point III. — The third is to return to oneself 



Eighteenth Week After Pentecost. 389 

by separation from the objects of our pas- 
sions : "Go into thy house." If a converted 
soul open itself anew to creatures, if it continue 
to expose itself to occasions of sin, then either 
there was no real cure, or else there will be a 
relapse. 



5aturfcas. 
On three Ways of Glorifying God. 

" The multitude seeing it, feared and glorified 
God" (St. Matt. ix. 8). 

Point I. — We glorify God inwardly in our 
soul, by the lofty idea we form to ourselves of 
His greatness, infinite perfections and goodness; 
by the keen delight we feel in Him ; by an ardent 
desire that He may be known, esteemed, loved 
and served by all creatures ; by a sincere, and if 
we are able by an efficacious, will to obtain for 
Him such exterior gifts as we can bestow upon 
Him. Can our mind be occupied in a manner 
more holy, agreeable, or useful? 

Point II. — We glorify God by our words: 
first, by our praises, when we speak of, proclaim 
or teach His greatness and perfections ; secondly, 
by our blessings, when we desire Him to receive 
our worship, love and service; thirdly, by our 
thanksgiving, when we humbly and gratefully 
declare that everything we have proceeds from 
Him. Let us often say : " Bless the Lord, O my 



39° Nineteenth Sunday After Pentecost. 

soul, and never forget all He hath done for thee " 
(Psalm cii. 2). 

Point III. — We glorify God by our holy 
life. We make known thereby that we feel 
ourselves honored by being in His service; that 
we believe and hope in Him and are His wor- 
shipers, disciples and children. Without saying 
a word, we sing His praises as do the heavens: 
" The heavens show forth the glory of God " 
(Psalm xviii. 1). We lead others to honor 
Him, to serve Him, and love Him: this is the 
outflow of the holiness of our life. 



UMneteentb SunDas after ipentecost» 

"He sent His servants to call them that were 
invited to the marriage" (St. Matt. xxii. 3). 
Point I. — The nuptials spoken of by Jesus 
Christ are His union with His Church, and we 
see that to this spiritual Feast three invitations 
are given. The first is the general invitation 
to salvation sent to every one. It was given, 
from the beginning of the world, through the 
patriarchs and prophets, but men did not re- 
spond: "And they would not come;" so that 
before the coming of Jesus Christ the chosen 
were not the greater number. Let us adore the 
unsearchable ways of God with regard to man- 
kind in early times and deplore the exceeding 
wickedness which rendered useless to so many 



Nineteenth Sunday After Pentecost. 391 

the superabundant means of salvation they 
possessed. 

Point II. — The second invitation was given 
especially to the Jews, whose law was simply 
the preparation for the gospel : " Again He sent 
other servants." At the coming of the Messias 
everything was ready for the wedding: "All 
things are ready." Yet the Jews would not see 
in Jesus Christ the fulfillment of the prophecies : 
"But they neglected." They were looking for 
a temporal savior and thought only of the things 
of this world. Some of them even put God's 
messengers to death : " The rest laid hands on 
His servants, and having treated them contume- 
liously, put them to death!' We should wonder 
at this strange blindness of the Jews, of whom 
so few have entered the Church. 

Point III. — The third is the fresh invitation 
to all mankind, made known by the preaching 
of the gospel throughout the world: "As many 
as you shall find, call to the marriage." The 
good and the bad have been called. " With bad 
and good" the Church has been formed : " And 
the marriage was filled with guests." Let us 
thank God for having reserved us for this last 
invitation and act up to it by strictness in profit- 
ing by the means of salvation so abundant in 
His Church, that we may be present at the 
eternal marriage-feast for which these are only 
the preparation. 



39 2 Nineteenth Week After Pentecost. 

ilfconCmE. 

On the Behavior of the Guests invited to 
the Wedding-Feast. 

Point I. — The wedding-feast is the eternal 
happiness that God prepares for us. He wishes 
us to enjoy it; invites us, presses us, entreats us 
to come to it; gives us liberally all the necessary 
means. Can I doubt, O my God, that Thy de- 
sire is to make me eternally happy ? If I am not 
so, it will never be fault of Thine. 

Point II. — After all the loving designs of 
God concerning their everlasting salvation, what 
are Christians now doing? They refuse to go 
to the feast prepared for them in heaven; they 
excuse themselves, for the sake of mere trifles, 
and go " one to his farm and another to his 
merchandise " ( St. Matt. xxii. 5 ) . They 
despise the means God accords them ; they do so 
obstinately and overbearingly : " Having treated 
them contumeliously, they put them to death.'' 
Is not this to choose our own perdition deliber- 
ately? Does not our conduct resemble that of 
the invited in the gospel? 

Point III. — If, according to our mode of 
speaking, God is angry, and casts away for ever 
those who treat Him so shamefully, has He not 
reason to do so? Own we must that every 
Christian shut out from heaven richly deserves 
his fate, because he did not want to go there. 
This truth we must admit also in the case of a 
Religious, and even with still greater reason. 



Nineteenth Week After Pentecost. 393 

Let us then profit by the honor Our Lord has 
done us in bidding us to the feast. 



On a threefold Union of our Soul with 
God. 

"A king who made a marriage-feast" 
(St. Matt. xxii. 2). 

Point I. — The first union we have with God 
is through sanctifying grace, which has made 
us children, heirs and friends of God; this is 
the wedding-garment that renders us pleasing to 
the Divine Bridegroom. Let us prefer this to all 
earthly riches, and if, in order to preserve it, it 
become necessary to lose all we have in the 
world, let us lose everything without lamenting. 

Point II. — The second union is through the 
Holy Eucharist. This not only sanctifies but 
in some sort deifies us, making us one with the 
God-Man Whom we receive : " We become one 
uesh and one soul" says St. Chrysostom. Let 
us be proud of the high honor thus done us, 
prepare carefully for it, profit by it to the full. 

Point III. — The third union will be in 
heaven, through glory, which will unite us to 
God inseparably, making us like Him : " We shall 
be like to Him" (1 St. John iii. 2). Other 
unions may be broken, this will continue for 
ever : we shall possess God without fear of losing 
Him. Let us long for this happiness, as St. Paul 



394 Nineteenth Week After Pentecost. 

did: "Having a desire to be dissolved, and to 
be with Christ" (Philip, i. 23). Let us strive 
to render ourselves worthy of it. 



On Contempt for the Things of the World. 

Point I. — What we can hope to possess in 
the world is but little : " I have bought a farm " 
(St. Luke xiv. 18) ; a portion of land, perhaps 
only a small portion, and yet must we purchase 
it, and that at a great price. How many troubles, 
cares and anxieties it costs us to acquire and to 
keep the little the world can give ! We seldom 
succeed, and even then but for a short time, and 
without ever finding the repose and enjoyment 
we reckoned on. Is it possible for a Christian, 
who is to possess some day the immense and 
everlasting riches of heaven, to let himself be 
fascinated by the little he can hope for from the 
world ? 

Point II. — We entangle ourselves impru- 
dently in the world; accept it without knowing 
what it is, even as the man did who was going 
to try the animals he had bought for purposes of 
husbandry, and which he ought to have tried 
before he bought them : " I have bought ûve 
yoke of oxen, and I go to try them!' If those 
who served the world knew the miseries, griefs, 
troubles, sins and want of honesty they will have 
to encounter in the service of such a master, 



Nineteenth Week After Pentecost. 395 

never would they engage in his service. We 
have known all this, and we are fortunate. 

Point III. — Attachment to the world puts 
us under a kind of constraint to do evil and 
neglect the good God requires from us for our 
salvation. "I have married a wife, and there- 
fore I cannot come," said another of those 
summoned to the feast. This world occupies 
men so entirely, that they have neither the 
leisure, nor the will, nor at times the thought 
even, of working for God and for eternity. Let 
us thank God for placing us in a state of life in 
which this may be our sole occupation. 



On three Torments of the Damned. 

" Bind his hands and feet and cast Him into the 

exterior darkness: there shall be weeping 

and gnashing of teeth" (St. Matt. xxii. 

13)- 

Point I. — The torments of the damned are 

numberless, since the gospel calls hell simply a 

place of torments. Three among them, however, 

are especially brought before our notice in the 

gospel for this Sunday. The first consists in 

this, that the damned will be bound hand and 

foot; which means, that their affection for evil 

will be unchangeable and their will rooted in sin. 

Evil they hate supremely with their mind, yet 

detesting it with all the energy of their reason, 



396 Nineteenth Week After Pentecost. 

they constantly desire it. An irrepressible im- 
pulse urges them towards good, still they abom- 
inate it vehemently. Let us try to imagine, if 
possible, the immensity of this torment. 

Point II. — The second torment is exterior 
darkness. The damned no longer dwell in the 
interior darkness which was their portion in this 
world. On the contrary, they perceive clearly ail 
the horrible deformity, all the foul wickedness 
of their heart ; yet are they in exterior darkness, 
because they cannot, despite their frantic desire, 
behold the everlasting light, the only brightness 
that remains after death. 

Point III. — The third torment is weeping 
and gnashing of teeth. These are the result of 
the consciousness they have of the greatness of 
their loss and of the violence of their torments; 
for the joy of the saints consists in the sight and 
the eternal love of God. Let us, above all else, 
fear the loss of our soul. 



On the Small Number of the Saved. 

"Few are chosen" (St. Matt. xxii. 14). 

Point I. — Out of the vast multitude of 
human beings in the world, how few, it may be, 
will be saved, although God made them all for 
heaven, and Jesus Christ died for all ! Idolatry, 
heresy, schism and impiety, bring to ruin the 
greater part of mankind. Let us compassionate 



Nineteenth Week After Pentecost. 397 

the mighty number of these unfortunate individ- 
uals and tremble at the thought of their ruin. 

Point II. — Among Christians how few, per- 
haps, are saved! Few reach paradise through 
martyrdom; very few preserve their innocence 
till death; very few do saving penance. How 
few are there who abuse not the means of 
salvation ! They who do not are a small minor- 
ity: "Few are chosen." "Live with the few, 
that you may merit with the few." 

Point III. — They who have consecrated 
themselves to God, have good reason for hoping 
to be reckoned among the few. Still, after all, 
this is uncertain. God has withdrawn them 
from the world in order to prevent them from 
perishing with the world; but they too must 
labor for their salvation, and that fervently: 
"Strive," says our Blessed Lord. Let us 
humble ourselves under such uncertainty and 
continue in fear concerning our eternal lot; let 
us hope on and do good perseveringly : " That 
by good works you may make sure your calling 
and election" (2 St. Peter i. 10). 



SaturfcaE. 

Why the Smallest of the Number of Elect 
makes so little impression. 

Point I. — Because people are not convinced 
of this truth. People interpret favorably the 
texts of Scripture which express it most clearly, 



398 Nineteenth Week After Pentecost. 

and though they cannot hide from themselves 
that the behavior of mankind confirms this truth 
but too strongly, they place in contrast the mercy 
of God, as if He exercised it towards the 
hardened in sin, or towards false penitents. Let 
us not embolden ourselves by such weak pretexts, 
but strive to enter in by the narrow gate. 

Point II. — Because the danger is common. 
We put away fear even amid greatest dangers, 
when others are running the like risks, and we 
look on unconcerned. Had God told us that the 
number of the reprobate is small, and were we 
to see the immense majority living holy lives, we 
should shudder at feeling ourselves sinners. 
Should we then be risking more than we are 
now? 

Point III. — Because each person flatters 
himself he will be an exception and that God 
will withdraw him from the number of the lost, 
although he is leading the life they led. We 
should not dare believe this, still less express it; 
yet we readily hope it and, by dint of hoping, 
persuade ourselves of its truth. Let us not fall 
into such frightful illusion, but live even as the 
small number do, that we with the few may be 
saved. 



Twentieth Sunday After Pentecost. 399 

Gwentfetb Sunday after penteco6t. 

" There was a certain ruler whose son was sick " 
(St. John iv. 46). 

Point I. — God sends illness in order to teach 
us that He is Master of our health and strength 
as well as of our life ; He makes use of His own 
property, disposing of us as seemeth good to 
Him. We should acknowledge this supreme 
dominion, and submit unmurmuringly to what- 
ever He ordains as to ourselves and our health : 
" It is the Lord: let Him do what is good in His 
sight" (1 Kings viii, 18). 

Point II. — By illness He manifests His 
justice in punishing our faults, our ingratitude 
and the abuse we make of our health and 
strength. Let us accept this chastisement since 
we have deserved it; let us say to God under 
our castigation : " Cut and burn in this life; 
but reserve not Thy chastisements for eternity " 
(St. Augustine). 

Point III. — By illness He shows His good- 
ness and mercy. He makes us expiate our 
sins, takes from us the means of sinning, removes 
from us occasions of sin, detaches us from the 
world, draws us to Himself and causes us to 
practice virtue and merit glory. Had not the 
son of this ruler been ill, neither the father nor 
the son would ever have known Our Lord any 
more than the servants. This is what we say, 
or ought to say, to the sick; let us apply it to 
ourselves. 



40o Twentieth Week After Pentecost. 

d&on&aE. 

how important it is to profit by moments 
of Grace. 

"He having heard that Jesus was come from 
Judœa into Galilee, went to Him" (St. 
John iv. 17). 

Point I. — Moments of grace, when once 
past, may return not. God attaches His grace 
to times, places, objects and combinations of cir- 
cumstances which rarely recur. If we make no 
use of them, we run the risk of never having 
them again. Had he not availed himself of the 
God-Man's journey through Galilee, the ruler of 
whom the gospel speaks would perhaps never 
have seen Jesus Christ. God is giving us His 
graces every instant. If we give ever so little 
heed to this, we shall notice that our days are 
full of these graces ; yet we are poor, and we are 
weak. This is because we allow moments of 
grace to slip by unheeded. 

Point II. — Moments of grace are often de- 
cisive for salvation. The son of this ruler 
would have died, had his father not made use 
of the moment of Jesus Christ's passing by. Is 
not our continuance in lukewarmness, perhaps 
too in impenitence, caused by the neglect of some 
moments of decisive graces, powerful inspira- 
tions, violent remorse, or of seasons of jubilee, 
retreat, or missions? 

Point III. — When we make use of some 
moment of grace, God often grants us further 



Twentieth Week After Pentecost. 401 

graces and greater ones, which we expected not. 
This ruler had no thought of obtaining his own 
cure or that of his family from the malady of 
unbelief; nevertheless, Jesus Christ vouchsafed 
this cure in reward of charity : " The ruler be- 
lieved, and his whole house." Let us admire 
this goodness of Jesus Christ, let us thank Him 
for having so often exercised a like goodness 
towards ourselves and beg Him not to allow 
Himself to be driven from us by our ingratitude. 



The Son of this Ruler was at the Point of 
Death. 

"For he was at the point of death" (St. John 
iv.47). 

Point I. — In this state are we throughout our 
whole life. Every day, nay, every moment we 
are near death and may die: nothing can make 
us sure under the uncertainty. The true wisdom 
of a Christian is to live in such manner as that 
he need not fear an evil death and always think 
of himself as one who is certain to die: " 1 ex- 
pect until my change come" (Job xiv. 14). 

Point II. — Not only are we in danger of 

dying every moment, but we are already dying : 

Incipiebat mori. We begin to die from the first 

moment after birth. Every instant some portion 

of our life passes away, and so short is our life 

that we can say that it is but an instant, com- 
26 



402 Twentieth Week After Pentecost. 

pared with eternity. Since we love life so pas- 
sionately, let us love a life that will endure for 
ever, namely, that of heaven. 

Point III. — This ruler begged Jesus Christ 
to come to his house before his son should die. 
Such is the prayer we should each day offer to 
God, that by His grace He will dispose us for 
death, detach us from the world and from life, 
sanctify our soul, vouchsafe us the submission, 
firmness and trusting confidence we ought to 
have at the moment on which eternity depends. 



On three Defects in the Faith of the 
Ruler of Capharnaum. 

" Unless you see signs and wonders you believe 
not" (St. John iv. 48). 

Point I. — His faith was not firm enough. 

He seemed even to think that Jesus Christ could 
not heal his son without going to him: "He 
prayed Him to come down and heal his son." 
What a different faith this was from that of the 
centurion, who only asked Jesus Christ to say a 
word that his servant might, be healed ! " Only 
say the word" (St. Matt. viii. 8). Our weak- 
ness of faith is the cause of our lukewarmness, 
of our attachment to the world, in fact of all 
our sins. 

Point II. — It was insufficiently humble. 
The reproach Jesus Christ addressed to him 



Twentieth Week After Pentecost. 403 

proves this. This ruler had heard much of the 
miracles of Jesus, he had only to trust in them 
and to believe humbly. Yet he wanted to see 
a miracle with his own eyes. If, after all the 
miracles performed by Christ and His disciples, 
we crave for fresh ones that we may believe in 
Him, or if the testimony of those who have seen 
miracles suffices not for us, we deserve that God 
should give us over to our pride. 

Point III.— It was not perfectly steadfast. 
The ruler believed the words of Jesus Christ: 
" Go thy way, thy son liveth." Yet it was only 
for a short time. It appears that he had no 
sooner left Jesus than doubts occurred to him, 
since he sought to know whether the hour when 
the fever left his son was the same in which Our 
Lord had told him that he was alive, and he 
thoroughly believed only after he was assured 
that such was the case. Does not our incon- 
stancy in good proceed from our inconstancy in 
faith? We believe habitually, but are seldom 
touched by what we believe and seldom act in 
accordance with it. Yet, what is such barren 
belief worth? 



Œburs&aE» 

HOW WE MUST BEHAVE UNDER God's DELAYS. 

" Lord, come down before that my son die " 
(St. John iv. 49). 

Point I. — We must remain in peace: 
" Wait on God with patience," says the Wise 



404 Twentieth Week After Pentecost. 

Man (Ecclus. ii. 3). God has His reasons for 
delaying the grant of our requests. He wishes 
to prove us and increase our faith by a show of 
repulse. We know He has promised us help 
and loves us. What more do we need ? 

Point II. — We must revive our confidence. 
We believe that to our perseverance in prayer 
God has promised His help; but there would be 
no such thing on our part as perseverance, if 
there were no delay on that of God. Let us 
then say to Him in our troubles : O my God, 
because Thou dost withhold granting my re- 
quests, therefore do I hope Thou wilt grant 
them; the more Thou dost withdraw from me, 
the more eagerly will I throw myself into Thine 
arms. 

Point III. — We must redouble our fervor. 
This is what the ruler of Capharnaum did. He 
did not attempt to justify himself when re- 
proached by Jesus Christ ; he seemed not even 
to have noticed the rebuff and contented himself 
with entreating Him to come to his house with- 
out delay: "Lord, come down before that my 
son die/' Have we not greater reason for a 
more living trust in our prayers and for re- 
doubled fervor? 



Twentieth Week After Pentecost, 405 

On our Ruling Passion. 
" The fever left him" (St. John iv. 52). 

Point I. — Our fever means our ruling 
passion, the principal vice holding sway over 
us, the headspring of our faults and sins, the 
great hindrance to our perfection and salvation 
and, should we lose our souls, the cause of our 
eternal ruin. This fever leaves us only with 
life and will ever be the constant cause of our 
fears and struggles. We must, without ever re- 
laxing our efforts, fight this household enemy, 
hence must hate ourselves, because our enemy is 
a part of ourselves. This it is which takes 
heaven by storm. " The violent bear it away " 
(St. Matt. xi. 12). 

Point II. — It is necessary to know our chief 
enemy, our master passion, in order to humble 
ourselves, keep on our guard and conquer it by 
flight or by resistance. It is still more necessary 
to have the will to get rid of it, or at least to 
resist it. In this let us follow the advice given 
by Saint Ignatius in his Spiritual Exercises. Let 
us consider the deformity of this vice, as well 
in ourselves as in others; let us think what we 
would say to any one else subject to the same 
passion. Let us ponder what God requires from 
us on this score, what we would wish to have 
done at the hour of death, on the judgment-day 
and throughout eternity. 

Point III. — The remedies are distrust of our- 



4o6 Twentieth Week After Pentecost. 

selves, watchfulness against our enemy, prayer, 
the presence of God and the frequenting of the 
Sacraments. Our Blessed Savior will, by His 
personal presence, calm our passions, even as 
He stilled the tempests; He will cure us of our 
vices, as He cured the fever. 



Saturday. 

" Hints elf believed, and his whole house" 
(St. John iv. 53). 

Point I. — When God wishes to pour out His 
graces on some family, parish, diocese, or king- 
dom, He confers them as a rule on those in 
authority. Thus, it is not said of Zaccheus 
alone that he obtained salvation through the 
visit paid him by Jesus Christ, but that salva- 
tion came to his whole house. " This day is 
salvation come to this house " (St. Luke xix. 9). 
Happy then are those Communities whose rulers 
are beloved of God ! This is a strong reason why 
subjects should pray for their superiors. 

Point II. — Superiors should not only en- 
deavor by their discourse, but further by their 
example, to establish the reign of faith in those 
under their obedience. We can well believe that 
the officer of Capharnaum related at home all he 
had seen and heard of Jesus and that he exhorted 
his whole household to acknowledge Christ as 
the Messias; but what would his exhortation 
have availed had he not been himself the first 
to profess his faith? He believed, and they 



Twenty-First Sunday After Pentecost. 407 

imitated his example. "Himself believed and 
his whole house." To set a good example is 
therefore one of the first duties of a superior. 

Point III. — Superiors should use their au- 
thority to make the fear of God paramount in 
the houses subject to their rule, for God will call 
them to account for all the harm they might have 
prevented. They need, it is true, to use discre- 
tion and prudence; but we must not confound 
these virtues with indifference and with want of 
energy and courage. 



GwentE=ffrst Sunday after ipenteco6t» 

" A king . . . would take an account of his 
servants" (St. Matt, xviii. 23). 

Point I. — When God bestows on us His 
gifts and His graces, He does not mean them 
to be wasted; we are bound to improve them 
and shall have to account to Him for them. He 
will punish severely not those only who have 
misused his benefits, but those also who have 
neglected to turn them to account. We should 
fear this strict scrutiny and attendant severe 
punishment. They will take place at death, when 
there will be no longer time to repair our evil 
doings. 

Point II. — One of the king's ministers owed 
him ten thousand talents. This dignitary is 
a type of each one of us. How much do we 
not owe to God's goodness for the gifts He has 



4o8 Twenty-First Week After Pentecost. 

bestowed on us ; to His justice for the sins which 
we have committed; to His patience for the 
delay which has been granted us? These are 
so many motives for contrition as well as for 
gratitude. 

Point III. — Such mode of acting towards us 
on God's part should make us accept with sub- 
mission all the reverses which happen to us. 
As we have received so many good things from 
the hand of God, ought we to complain if some 
adversity get mixed with them? Since we have 
deserved everlasting misery, can we complain of 
misfortunes which are merely temporary ? Never 
should we murmur at anything, were we to keep 
these thoughts in our mind and these sentiments 
in our heart. 



■flfconDag. 

" The lord of that servant being moved with pity, 
let him go and forgave him the debt" (St. 
Matt, xviii. 27). 

Point I. — Let us consider God's conduct to- 
wards those who offend Him. In all places, 
at all times and by all kinds of persons, is He 
offended in every possible way; yet is not an- 
gered, does not revenge Himself, though pos- 
sessing manifold means of ruining those who sin 
against Him. He bears with them, cherishes 
them, loads them with blessings. Let us marvel 
at such patience, mercy and goodness in our 



Twenty-First Week After Pentecost. 409 

God; let us bless Him for His perfections and 
profit by His kindness to us. 

Point II. — What God has done for me should 
strike me with even greater wonder. He bore 
with me when I treated Him unworthily, did not 
punish me, has not ceased to lavish benefits on 
me. He has waited for me patiently, has begged 
afresh for my friendship and has given me back 
His own. Are not these motives powerful 
enough to move my contrition, love and grati- 
tude? 

Point III. — What God has done in our regard 
should teach us what we ought to do towards 
others; and yet we are exceedingly sensitive 
about the least harm done us, or which we im- 
agine that others have wished to do to us; we 
are impatient, passionate, vindictive, cruel and 
implacable about things which are absolutely of 
no weight, or at least of very small importance. 
Ought we not to fear that God will say to us 
what was said to this wicked vassal : " Shouldst 
not thou then have had compassion also on thy 
fellow-servant, even as I had compassion on 
thee?" (St. Matt, xviii. 33). 



On four great Ills which overwhelm the 
Sinner whom God punishes in His Wrath. 

Point I. — God takes from the sinner all that 
he possesses. The king in the gospel ordered 



4io Twenty-First Week After Pentecost. 

all belonging to this unmerciful dependent to be 
sold. God takes from a sinner all endowment 
of fortune, of grace and glory, of nature even, 
with the exception of the life which enables him 
to suffer. What a depth of misery ! 

Point II. — God casts the sinner into the 
horrible darkness of hell: "Into the exterior 
darkness" (St. Matt. xxii. 13). In this fiery 
prison the sinner will burn in flame which gives 
out no light and will suffer terror without any 
respite. A devil shuddered with horror when 
our Blessed Savior was about to compel him to 
return to the abyss. What then will be the lot 
of the sinner? 

Point III. — God will deliver him into the 
hands of the executioners of His justice: 
u This Lord . . . delivered him to the tor- 
turers " (St. Matt, xviii. 34). The devils, those 
cruel executioners, will employ all their skill, 
strength and rage to torment him. 

Point IV. — All this too will last for ever! 
The hands and feet of the wretched sinner will 
be bound ; he will be unable to perform one single 
action, or to move one single step, to put an end 
to his misery; in this prison he will remain and 
undergo these torments as long as he is a debtor 
to God's justice, that is, for all eternity. Let us 
live in dread of this rigorous justice ; let us fear 
sin, which may cause us to experience results so 
awful. 



Twenty-First Week After Pentecost, 411 

IKIle&nes&aE. 

"A king . . . would take an account of his 
servants" (St. Matt, xviii. 23). 

Point I. — When we see the recklessness of 
men about their conduct; the liberty they allow 
themselves in thinking, speaking and acting as 
they like ; the use they make of their mind, their 
body, time and of the gifts which God has be- 
stowed, we would never imagine that they will 
have to render an account for all this to God 
at the judgment. If I believe this terrible truth, 
am I thoroughly impressed by it? Am I not 
living as thoughtlessly as if I had not to render 
any account? 

Point II. — Before the day of judgment, how- 
ever, God makes us give an account of our con- 
duct even now, during life, by the remorse of 
conscience which He causes us to feel from time 
to time in moments of grace, when we frequent 
the Sacraments, in prayer, in times of retreat and 
recollection, or in seasons of affliction. Let us 
accept these graces gratefully and employ them 
earnestly : nothing is more perilous than to make 
bad use of them. 

Point III. — This judgment is certain: noth- 
ing can save us from it; but the time is uncer- 
tain; perhaps our last hour is close at hand. 
Only a good use of the graces and gifts of Our 
Lord can render the judgment favorable to us. 
Is our account ready? God knows our disposi- 
tions; let us try to become acquainted with His 



412 Twenty-First Week After Pentecost. 

own concerning us; and to ascertain what He is 
preparing to do in our regard. Conscience will 
tell us this ; let us give ear to it and make sacri- 
fice of everything with which it reproaches us. 



"As he had not wherewith to pay it, his lord 
commanded that he should be sold, and his 
wife and children and all that he had, and 
payment to be made" (St. Matt, xviii. 25). 

Point I. — No sinner would be able to sat- 
isfy God's justice, were God to treat him with- 
out mercy. He waits for sinners, to give them 
room for repentance; but not for ever does He 
wait; often, indeed, after having waited a long 
time in vain, He calls upon us for payment of 
our account, although there be nothing where- 
with to discharge it. During the course of my 
life I have frequently been in such condition: 
what would have become of me then, O my God, 
hadst Thou called upon me to settle my account ? 

Point II. — The multitude of sins which I 
have committed, the numerous gifts of God 
which I have so abused as to turn them to my 
loss and the many graces not profited by afford 
me reason to believe I should be lost were I to 
die without doing penance; and if I delay do- 
ing so, perhaps I shall never do it: I must 
then resolve quickly. Why should I continue 
to the end putting it off? So little did I resist 



Twenty-First Week After Pentecost. 413 

in giving myself up to the world which has all 
but ruined me, that I should not hesitate to give 
myself now to God, Who desires to make me 
happy for ever. 

Point III. — The servant asked for time in 
order to pay, and his lord had pity upon him: 
" The lord . . . being moved with pity, let 
him go." God has behaved in like manner to- 
wards me. He has spared me until now, and 
has given me time to make good my faults, and 
to strive hard to change my life ; but I have 
thwarted His expectations, and abused all this 
time so as to increase my indebtedness. What 
punishment would be too severe for me, were I 
to continue being unfaithful to Him? 



" That servant falling down, besought him, say- 
ing: Have patience with me, and I will pay 
thee all" (St. Matt, xviii. 26). 

Point I. — Jesus Christ in these words teaches 
us what are the means which we, in our poverty 
and insufficiency, should use to satisfy His jus- 
tice. First, we should humble ourselves sin- 
cerely before God, as did this servant, prostrate 
at the feet of his lord : " That servant falling 
down" God will will never cast off any one who 
is penetrated with a sense of his nothingness, 
sins and unworthiness, and who is truly humbled 
in sight of the Divine Majesty. 



414 Twenty-First Week After Pentecost. 

Point II. — A second means of finding favor 
with God, is to pray to Him fervently: "Be- 
sought Him." Our good God has mercy upon 
all those who implore Him, as they ought, to 
show it. 

Point III. — The third means is confidence in 
the goodness of God : " Saying, Have patience 
with me." We cannot hope too much from God's 
goodness, if we, on our side, are anxious to do 
all in our power to render ourselves worthy of 
it. 

Point IV. — The fourth means is a sincere 
will to satisfy, by penance, the justice of God, 
for all that we owe Him : " And I will pay thee 
all." It is not presumption to promise this, if 
we rely not upon ourselves, but on the mercy 
of God and the merits of Jesus Christ, which 
are infinite and which it only rests with us to 
make our own. 



Saturday. 

" So also shall My heavenly Father do to you, if 
you forgive not every one his brother from 
your hearts" (St. Matt, xviii. 35). 

Point I. — There is no forgiveness for him 
who refuses to forgive; but if you forgive 
others, God will forgive you. Would you not 
be truly happy to obtain pardon for so many 
sins at such a price? You realize not what you 
deserve, if you are sensitive about an offense, 



Twenty-First Week After Pentecost. 415 

yet refuse to forgive. You insult Our Lord by 
asking Him for a forgiveness which you with- 
hold from an equal; you renounce Jesus Christ, 
Who has given you an example, and Who asks 
you to show mercy to your enemy; you irritate 
your Judge, Who will do to you as you do to 
others. "So also shall He do to you!' Med- 
itate very seriously on all these considerations. 

Point II. — It is your brother whom God 
commands you to forgive: "His brother:" a 
Christian like yourself, a man worth fully as 
much as yourself in God's sight, perhaps even 
more; who is the image of God, the child of 
God and under the protection of God. Will 
you dare to refuse to your fellow-creature what 
God refuses not to you — to you who are but a 
miserable wretch in His eyes? 

Point III. — We must forgive with our whole 
heart, and not in appearance only: "From 
your hearts/' Involuntary dislike is not sin ; en- 
courage it not, stifle your resentment, banish the 
thought of the injury done you; think, on the 
contrary, of what you deserve, of the example of 
Jesus Christ and of the promises God has made 
you. You would forgive at the pressing appeal 
of some dear friend asking pardon for your 
enemy. How can you dare to refuse such for- 
giveness when it is God Himself Who commands 
you to grant it and when Jesus Christ implores 
you to bestow it? 



416 Twenty-Second Sunday After Pentecost. 

ŒwentE=0econ& SunDa^ after Pentecost. 

" Master, we know that Thou art a true speaker " 
(St. Matt. xxii. 16). 

Point I. — The Pharisees, with certain leaders 
in King Herod's court, undertook to entangle 
our Blessed Lord in a complicated case of con- 
science and, with a view to taking Him by sur- 
prise, had recourse to flattery and artful com- 
pliments. This may teach us that flatterers are 
to be shunned and that it is vile and unprincipled 
to like to be flattered. 

Point II. — Without wishing to do so, these 
flatterers reveal to us the excellent qualities 
of Jesus Christ, the foremost of masters. They 
show us that He is essential truth and that He 
teaches us the way to heaven with admirable 
zeal, without worldly purpose, without human 
respect. After having thanked Him for having 
called us to be His disciples, let us beg His for- 
giveness for having learnt so imperfectly the 
lessons He has sought to teach us. 

Point III. — Since our Divine Master wishes 
us also to have the high privilege of instructing 
others in the way of salvation, let us display 
the like qualities we admire in Him: ardent 
zeal for the truth ; trustworthiness in speech, con- 
forming it to truth and uprightness: inviolable 
candor in pointing out to men the path which 
leads to God ; outspoken daring in rebuking vice ; 
courage in eschewing all human respect. Let 
us examine in how far we are wanting in this 
matter. 



Twenty-Second Week After Pentecost. 417 

We are the Image of God. 

" Whose image . . . is this? " (St. Matt. 
xxii. 20). 

Point I. — In our creation our soul was 
made the image of God. It resembled God in 
its three powers, but still more in its moral 
goodness, in its inclination towards good and 
aversion from evil and in the uprightness of 
mind and heart which man preserved so long 
as his innocence lasted. God created us in His 
image to teach us that we are precious in His 
sight. Let us then grieve over the disaster which 
has deprived us of so blessed a condition. 

Point II. — Through the sin of our first 
parents, we lost the precious privilege which 
made us resemble God, and in its stead we put 
on the image of the old man : our mind rendered 
obstinate through pride ; our will, once averse 
from evil, inclined to it as strongly as it is op- 
posed to good; our heart cruel, selfish, sensual: 
such are the features of this hideous portraiture, 
while our own personal sins have made it still 
more repulsive. Let us then hate sin which has 
disfigured us so shamefully. 

Point III. — Through the grace of belonging 
to the Catholic Church, we are the images of 
Jesus Christ; hence must we like Him in gen- 
tleness, modesty, humility, innocence and charity. 
We must strive to perfect and embellish the 

resemblance until it attains its highest perfection 
27 & r 



4i8 Twenty-Second Week After Pentecost. 

in heaven : " We shall be like to Him: because 
we shall see Him as He is" (i St. John iii. 2). 
Let us then strain every effort to bring about this 
similarity: everything binds us so to do,, even 
the appellation we bear, which is our name of 
Christian. Let us say with St. Augustine : 
" Thou hast the title-deeds of Christ, be not the 
property of the world/' 



On the Duties of a Christian. 

"Render therefore to Cœsar the things that are 
C Cesar's; and to God the things that are 
God's" (St. Matt. xxii. 21). 

Point I. — All that we are belongs to God: 
He created us for Himself, and He preserves 
us for the same end. Our memory, understand- 
ing, will, our powers, all are meant to remind us 
of Him, to know Him, love Him and work for 
Him. To refuse these to Him were an injus- 
tice, to employ them against Him a crime. 

Point II. — All creatures were created for 
my sake : some solely for my sake ; some for me 
as well as for others. God would have me use 
them as means of going to Him. If I make such 
use of them, and if by my devout purpose I refer 
them to Him, I pay what I owe Him; other- 
wise, I do but abuse His gifts. 

Point III. — We owe respect and obedience 
to our superiors; deference, friendship, and 



Twenty-Second Week After Pentecost. 419 

service to our equals, and protection and kindly 
offices to those of more humble position. If we 
fulfill these duties, giving to each what is due, 
we fulfill God's commands and do all for God. 
He will reward us if we act thus for His sake; 
else we shall run the risk of losing our time and 
trouble. 



IKlle&nesDaE. 

" Why do you tempt Me, ye hypocrites? " 
(St. Matt. xxii. 18). 

Point I. — We can please God only by sin- 
cere piety, and not by hypocritical and pretended 
religion. The frequent reproaches Jesus Christ 
addressed to the Pharisees and the anathemas 
He pronounced against them on account of their 
hypocrisy make clear what a horror He had of 
this vice. We do good works, we are modest 
in our outward behavior; but if we are seekers 
of our own interests in doing this, of our own 
rather than God's glory, we become objects of 
execration in His sight: "Woe to you . . . 
hypocrites" (St. Matt, xxiii. 13). 

Point II. — Hypocrisy works havoc in re- 
ligion. You may be in your conduct to all ap- 
pearance devout and regular; yet if you neglect 
your business and the wise control of your 
family; if you are hard upon your servants, 
stingy towards the poor, without charity or gen- 
tleness towards your neighbor, without submis- 



42o Twenty-Second Week After Pentecost. 

sion to your superiors, you are simply a hypocrite. 
Libertines infer from your example that all de- 
vout persons are of the same stamp, and from 
this take occasion to turn piety and good people 
into ridicule. If Jesus Christ curses those who 
lead others into sin, what must they fear who en- 
courage them to remain in their wickedness? 

Point III. — The hypocrite injures himself; 
he might merit heaven by his good works, but 
he contents himself with the esteem of men. 
This is the only recompense he will ever receive. 
Indeed, his hypocrisy will probably some time 
or other become known and will cause him to 
be despised by all. Still, even were he to de- 
ceive every one else, he could not deceive God, 
Who knows the whole disorder of his heart, 
Who alone will be his judge and Who will re- 
ject all works not done for His sake : " Woe 
be to us, unhappy men, who have inherited the 
vices of the Pharisees ! " 



" Whose image . . . is this?" (St. Matt. 
xxii. 20). 

Point I. — Man is the image of God, because 
he is endowed with a soul which is spiritual, im- 
mortal, intelligent, free, capable of knowledge, 
virtue, grace, happiness and of all sorts of bless- 
ings ; and he is required, moreover, to be by his 
conduct the image of Jesus Christ. Humility, 



Twenty-Second Week After Pentecost. 421 

patience, mortification, penance, piety and charity 
— these are the several features characterizing 
such image. Let us set good store by our happy 
lot and never disgrace our dignity. 

Point II. — A man who makes it his sole in- 
tent to satisfy his senses in pleasures of the 
body, who spends his time in voluptuousness, 
idleness and luxury, is he living as a brute, or 
as a human being — like an Epicurean, or a 
Christian? " Whose image . . . is this?" 

Point III. — An ambitious man, who longs af- 
ter earthly glory, who studies only to justify his 
wrongdoing, push himself forward and rise 
above others; does he resemble Jesus Christ, or 
does he not rather become likened to the devil, 
whose pride hurled him down to hell? " Whose 
image . . . is this?" Which of these sev- 
eral portraitures is mine? Likeness to Jesus 
Christ can alone merit for us God's friendship 
and kingdom. "For whom He foreknew, He 
also predestinated to be made conformable to the 
image of His Son" (Rom. viii. 29). 



3frfDag* 

"Render therefore to Ccesar the things that are 
Cœsar's" (St. Matt. xxii. 21). 

Point I. — Few there are who have not 
wronged their neighbor in one way or the 
other; through negligence, malice, affront, theft, 
usurpation, unfair advantage, cheating, unjust 



422 Twenty-Second Week After Pentecost. 

compensation, debts incurred without means of 
payment, or payments deferred either unduly, 
or only made under pressure. We are bound 
when able to make restitution to those we have 
wronged. Shallow pretexts can never dispense 
us from doing so. 

Point II. — We must likewise make good the 
injury we have done by words of ours to our 
neighbor's reputation. Reddite. How can this 
be effected when the matter has become public? 
Will you be able to stay and extinguish the 
blazing fire ? Should you retract what you have 
said, will you be believed? If too you give 
praise to those whom you have unjustly slan- 
dered, the good you say of them will ever gain 
less credence than the evil you have spread 
broadcast. What great cause for fear have in- 
discreet tongues ! What a powerful motive is 
not this to make us cautious in our words ! 

Point III. — The greatest injury, however, we 
can do our neighbor, and the one most difficult 
perhaps to repair, is that which we do to the 
souls of our brethren through scandal. We 
neglect to correct and to reprove when we ought 
to do so; and cause scandal by our ill-regulated 
conduct, by bad counsel, bad example, improper 
books, disedifying fashions, immodest dress, 
licentious speech. Such scandals are but too 
common, and due reparation is very rarely made ; 
yet so far as possible it must be made, alike for 
God's glory, as for the good of souls. We 
should often entreat God sorrowfully, as did the 



Twenty-Second Week After Pentecost. 423 

Prophet-King, to forgive us all the scandals we 
have caused: "From the sins of others spare 
Thy servant" (Ps. xviii. 13). 



Saturday 
On the Duties of a Christian towards God. 

Point I. — Jesus Christ is the way whereby 
we are to reach heaven: Ego sum via (St. 
John xiv. 6). If we follow in His steps and 
imitate His virtues, we are sure to reach heaven ; 
but if we follow Him not, we are equally sure 
to go astray and lose ourselves. O my dear 
Lord, Thou didst become Man in order to be 
my model and my guide : I desire to follow 
Thee to Calvary, and whithersoever Thou mayest 
wish to lead me : " I will follow Thee whither- 
soever Thou shalt go" (St. Matt. viii. 9). 

Point II. — Jesus Christ is the truth itself: 
Ego sum Veritas. He said : " Woe to you that 
are rich, for you have your consolation;" 
" Blessed are the poor;" " Blessed are ye who 
weep and who suffer." Do you believe this? 
Are you living as though you believed it? "I 
do believe, Lord: help my unbelief" (St. Mark 
ix. 23). 

Point III. — Jesus is the life of Christians : 
Ego sum vita. He came down from heaven 
upon earth to merit for them everlasting life 
and to procure for them a happy life even in 
this world, through abundance of all kinds of 



424 Twenty-Third Sunday After Pentecost. 

blessings : " Made rich in Him in all things " 
(i Cor. i. 5). Not by the perishable riches of 
the earth, but by the riches of grace, that is, 
the virtues which make us live with the life of 
Jesus Christ, lead a holy life, and conduct us to 
a life of glory in eternity. We labor so much 
for this wretched life which must come to an 
end; how much then ought we to do to reach 
that eternal life which Jesus Christ promises 
to those who are faithful to Him. "Seek ye 
God, and your soul shall live" (Psalm lxviii. 
23). 



Œwents=tbfrD Sun&aE after ipentecogt* 

On the Death of the Just. 

" The girl is not dead, but sleepeth " 
(St. Matt. ix. 24). 

Point I. — Our Lord calls the death of the 
innocent who are His friends, a sleep, not a 
death: "Lazarus our friend sleepeth" (St. 
John xi. 11), said Jesus. Peace of conscience, 
the remembrance of acts of virtue, interior grace, 
hope, the desire to see God in heaven — these 
fill them with joy. They die in the arms of 
Providence. O happy sleep! "In peace in the 
self -same, I will sleep and I will rest " ( Psalm 
iv. 9). Let us strive to merit this. 

Point II. — Such a death is also a sleep, be- 
cause our Blessed Lord will awake the dead at 
the Resurrection, dispelling the darkness of the 



Twenty-Third Week After Pentecost. 425 

tomb, and will cause them to begin the long and 
blissful day of eternity. It was the hope of a 
blessed resurrection that comforted Job and the 
holy King David when at the point of death. 
From such-like hope the martyrs, confessors and 
all the just derived their strength and joy under 
tortures, amid the rigors of their penance and 
when laboring for the good of the Church. Let 
us take courage from the like hope. 

Point III. — If the death of those who are 
dear to God be sudden, it is nothing but a 
more pleasant sleep which God sometimes sends 
to His faithful servants. They are thus exempt 
from the tediousness of long illness, the fear of 
their approaching end, the horrors of the death- 
agony, and they find themselves forthwith in 
possession, or, at least, in certain expectation of 
eternal happiness. What a delight! We must 
not fear a sudden, but an unprovided death, and 
this latter is to be feared by reason of its con- 
sequences. 



We should have Recourse to Our Lord. 

Point I. — The grief felt by the father and 
the other relatives of this young girl, their intense 
emotion, the crowd which filled the room, the 
mourners and the players on instruments were all 
of no avail to her; no one but Jesus gave her 
any efficient help. This teaches us that in our 



426 Twenty -Third Week After Pentecost. 

grievous necessities we should have recourse to 
God, since all other aid is vain; that friends, 
relations and patrons are powerless or indisposed 
to help us. 

Point II. — To strengthen our confidence in 
Our Lord, we should ponder that He feels for 
our troubles: He was grieved by the sorrow 
of the father and the death of the girl; He is 
powerful to help us, He is disinterested, having 
no object but to do us good. Jesus would not 
have any witnesses of the favor He was going to 
bestow on the family; He ordered the mourners 
to leave the room, and far from exaggerating the 
benefit, He lessened it : " The girl is not dead 
but sleepeth;" as if what He was about to do 
were merely to awaken a girl who was sleeping. 
On the other hand, the friends we have in the 
world do little good to any of us, and of that 
little good are continually reminding us. "He 
will give a few things and will upbraid tnuch," 
says the Holy Spirit (Ecclus. xx. 15). 

Point III. — When the people had left the 
room, Our Lord entered it, to teach us that, 
if we would experience personally the results of 
our confidence and of His protection, we must 
renounce the vain trust which we repose in crea- 
tures. Jesus alone can help us; in Him alone 
ought we to hope. 



Twenty-Third Week After Pentecost. 427 

On Habitual Sin. 

" There was a certain woman having an issue of 
blood twelve years" (St. Luke viii. 43). 

Point I. — This woman, suffering for so many 
years from a humiliating disease, is a type of 
one grovelling in vicious habits. We have re- 
mained not twelve years only, but a much longer 
time, in languor, victims of dangerous maladies, 
and not healed, because we wish not to be made 
sound. We have a liking for our infirmity: we 
ought to be afraid lest it become incurable : 
Morbus inveteratus artem superat et curationem. 

Point II. — The woman touched only the hem 
of Our Savior's sacred garment, and she was 
healed. We possess a remedy more powerful, 
namely, Our Savior in person, Who gives Him- 
self to us in the Blessed Eucharist. There is 
no inclination so strong, no habit so engrained, 
no evil so inveterate that our Divine Master 
cannot cure, if we have recourse to Him with 
confidence. 

Point III. — Whence comes it that we who 
approach Our Savior so often are not healed? 
It is because we do not go to Him anxious to 
be healed and with the disposition of heart and 
mind Jesus requires. We should fear the evil 
which ensues from fruitless communions : " Woe 
be to us who daily touch the Body of Christ and 
are not cured of our wounds." 



428 Twenty -Third Week After Pentecost. 

"My daughter is even now dead" 
(St. Matt. ix. 18). 

Point D — Neither high birth, riches, nor 
youth can save us from the grasp of death. 
This only daughter of a ruler of the synagogue, 
carried off in the bloom of her youth, is a strik- 
ing lesson of the continual danger we are in of 
dying and of the care we should take to keep our 
conscience in a good state. We believe this 
truth, and are now and again even impressed 
by it; yet lukewarmness, sin and worldliness 
have ascendency in our heart. Will death, which 
threatens us unceasingly, never teach us how to 
live? 

Point II. — Every one was mourning the fate 
of this maiden. Jesus Christ told them not to 
weep. The only death which should really be 
deplored is that of those once just when they 
become dead to grace, or that of sinners who 
die an eternal death in sin. Why should we 
weep for the death of those who die in the 
grace of God? Their death is only a happy 
sleep, which introduces them into the abode of 
glory and immortality : " The girl is not dead 
but sleepeth." 

Point III. — The saints wish for death; the 
good fear it not; sinners dread it, or if they do 
not, the reason is to be found in their hardness 
of heart. How is it with us? Let us become 
what we ought to be ; death will then be less 
terrible to us. 



Twenty-Third Week After Pentecost. 429 

" They laughed Him to scorn " 
(St. Matt. ix. 24). 

Point I. — Those who were present laughed at 
Jesus Christ when He said that the girl was not 
dead but sleeping, because they understood not 
the import of - His words. In the same way 
libertines in our own day scoff at the maxims of 
the gospel without understanding them: in the 
absence of valid reasons for condemning such 
maxims, the most stupid taunts appear to them 
sufficient to scatter to the winds the most solid 
truths of religion. Let us always reverence re- 
ligion and pity those who jeer at it. 

Point II. — Few kinds of raillery are inno- 
cent. It generally proceeds from a mind trivial, 
superficial, envious, satirical, uncharitable, full of 
self-esteem and of contempt of others. Let us 
correct ourselves if we have these vices and look 
upon them as unworthy of a Christian: "Let 
not foolish talking, or scurrility, be named 
amongst you" (Eph. v. 3, 4). 

Point III. — Raillery envenoms our own 
heart, and often wounds that of others. It gen- 
erally provokes resentment, at times even aver- 
sion, enmities, quarrels and dissensions. No one 
likes to be turned into ridicule : " What man 
is there like Job, who drinketh up scorning like 
water?" (Job. xxxiv. 7.) If we esteem charity 
at its true worth, we shall never amuse ourselves 
at its expense. 



43° Twenty-Third Week After Pentecost, 

On the Death of the Just. 

Point I. — Three things render holy and peace- 
ful the death of the just. The first is the num- 
ber of virtuous actions they have performed 
during their life, the penances and the alms 
whereby they have sought to expiate their sins. 
These are the lamps we should hold in our 
hands while waiting for the Bridegroom: 
"Lamps burning in your hands" (St. Luke xii. 
35). "Let your good works shine before men" 
(St. Matt. v. 16). Let us do good while we 
have time, and we shall die a good death. 

Point II. — The second thing which renders 
their death holy, is the habit of virtue which 
they have contracted. They have lived in the 
exercise of faith, hope, charity and true devotion 
to Jesus and Mary; these religious practices 
were familiar to them and have become easy in 
death. Having such habits of piety, they cannot 
die otherwise than holily. Let us then form 
pious habits: they wiU influence us and comfort 
us in death. 

Point III. — The third cause of their holy 
death is God's Providence. They surrendered 
themselves to Him in life, and He will have care 
of them at the hour of death. Should they be 
deprived of all human help, He will comfort 
them in death as in life : they will die peacefully 
in the arms of Him in Whom they have ever 
trusted. Let us confide in His loving Provi- 



Tzventy-Third Week After Pentecost. 431 

dence in all things. It will take care of us in 
life alike and in death: "Hope in God, and 
mercy shall come to you for your delight" 
(Ecclus. ii. 9). 



Saturday. 

"If I shall touch only His garment, I shall be 
healed" (St. Matt. ix. 21). 

Point I. — Jesus Christ, in healing the woman 
who had been ill for twelve years, teaches the 
efficacy of prayer and by her example shows us 
how we ought to pray. He praises and re- 
wards her faith : " Thy faith hath made thee 
whole" (St. Matt. ix. 22). She asks neither 
to touch Our Lord, nor that He may touch her : 
she craves no single word from Him, no small- 
est portion of His garments, in order to bring 
about her cure. She believes that this will be 
assured if only she can have the good fortune 
to touch the hem of His cloak: "If I shall 
touch only His garment" (St. Matt. ix. 21). 
Let us ask God for such living faith, to Him 
so pleasing, to ourselves so advantageous. 

Point II. — Again, the humility of this 
woman is an example for us. She is ashamed 
of her state, she does not dare to appear before 
Jesus Christ, she conceals herself so as to be 
able to get near Him, she " came behind Him " 
(St. Matt. ix. 20). She presumes not to ask 
Him to heal her: "She said within herself" 



43 2 Twenty-Third Week After Pentecost. 

(St. Matt. ix. 21) ; scarcely does she dare to 
mingle with the crowd, that she may secretly 
touch the hem of Our Savior's garment : " And 
touched the hem of His garment." But it is 
precisely because she does not dare to present 
herself before Jesus, nor to speak to Him, that 
He turns towards her and honors her with His 
sympathy. My God, teach me to know and to 
humble myself, that I may learn how to ask 
Thee for what I need. 

Point III. — Although this woman is deeply 
impressed with her unworthiness, she does not 
lose confidence in God; she is persuaded that 
Jesus will not reject her, she looks for every- 
thing from His power and His goodness ; her 
confidence is so great that she has no doubt of 
her cure if she can but get near enough to touch 
the hem of Jesus' garment. "If I shall touch 
. . . / shall be healed/' Humility without 
confidence is profitless, and confidence without 
humility is vain and presumptuous ; but confi- 
dence together with humility can obtain all from 
God. If my prayers are fruitless, it is because 
I know not how to pray. What a disgrace to 
me! 



Twenty -Fourth Sunday After Pentecost. 433 

ŒwentE^fouttb Sun&aç after f>entecost, 

" When therefore you shall see the abomination 
of desolation . . . standing in the holy 
place" (St. Matt. xxiv. 15). 

Point I. — This abomination, accompanied by 
complete desolation, is the profanation of the 
temple in Jerusalem and the ruin of the Jewish 
nation. They deserved this punishment because 
of their contempt of God's graces and their 
grievous crimes; God has now forsaken them, 
and the holiest and most favored of peoples has 
become the most wretched and the most despised. 
We should fear lest God forsake us on account 
of our sins and our contempt of His graces. 

Point II. — The abomination in the holy place 
is the guilty life of Christians, who, in the 
Church, amidst holy things and with many mani- 
fold means of salvation and sanctification, pro- 
fane their baptism, and, by their disorders, dis- 
honor religion. Let us wonder at the patience 
of God, Who bears with all their sins; let us, 
so far as we can, prevent these disorders. 

Point III. — The abomination in the holy 
place is the imperfect life of a Religious in 
his state of life. Everything in it is holy; God 
has placed there countless aids to holiness, yet 
not seldom Religious are not saintly. Let us 
fear those terrible words : " In the land of the 
saints he hath done wicked things, he shall not 
see the glory of the Lord 3 ' (Is. xxvi. 10). He 

who leads a guilty life in a house of holiness in- 

28 



434 Twenty-Fourth Week After Pentecost. 

habited by saints, will be barred from the glory 
God is preparing for His saints. 



On Venial Sin. 

Point I. — Venial sin destroys not the life of 
the soul, but it is a stain soiling and disfiguring 
it. It is a malady that causes the soul to lan- 
guish, to be void of all relish for the things of 
God and without any devotion. It encumbers 
the soul and prevents it from advancing in holi- 
ness and rising heavenward. Let us ponder 
the many venial sins • we commit every day, in 
thought, word, deed and by omission: if their 
grievousness alarm us not, their countless num- 
ber should frighten us. 

Point II. — Venial sin makes our love for 
God grow cold and chills God's love towards 
us. It robs us of many actual graces, and may 
be a stepping-stone to mortal sin. It causes 
much evil in this life, and must be punished in 
the fire of purgatory, which some have believed 
to be like that of hell, though without being 
everlasting. Let us try to realize to ourselves 
that venial sin is a very serious evil; let us 
dread the stern justice of a God so often of- 
fended. 

Point III. — Venial sin is an insult to God, 
since it offends Him; therefore all the ills of 
this life and of the next are as nothing in com- 



Twenty-Fourth Week After Pentecost. 435 

parison to it. Were all creatures to be anni- 
hilated, it would be a less evil. Could we com- 
mit it, if we loved God ever so little? Let us 
be ashamed that we do commit it so frequently. 



ŒuesDag. 

Why we are so little touched by the 
Eternal Truths. 

"He that readeth, let him understand" 
(St. Matt. xxiv. 15). 

Point I. — It proceeds from the weakness of 
our faith; we hear the gospel explained, we 
read, we reflect on the things of eternity, yet we 
are not touched, we seem to be devoid of feel- 
ing about them, we go on just the same. This 
is because our faith is languid; we have hardly 
any. The prophets, the Apostles and the soli- 
taries in their deserts, shuddered with horror 
at the mere thought of God's judgments, or of 
an eternity of misery. This was because they 
possessed a lively faith in these great truths. 
We have the like reason for believing as they: 
let us revive our faith. 

Point II. — It proceeds from the prejudices 
which fill our mind and heart. We love the 
world, its riches and pleasures. Our passions 
and our surroundings deceive us, the turmoil of 
creatures and the troubles of life, allow us not 
to consider the great truths of religion; scarcely 
do we spend a few moments in giving thought 



436 Twenty-Fourth Week After Pentecost. 

to what is to follow upon death. We ought to 
keep our passions in check, abstain from useless 
pursuits and withdraw from time to time from 
the hubbub of the world, in order to think of 
the eternal years. 

Point III. — It proceeds from our negligence 
in profiting by what God makes known to us. 
Sometimes we are penetrated with the fear of 
God and with a keen desire for salvation. This 
is an effect of God's grace ; but we are no better 
for it, and God, in punishment, withdraws His 
light from our mind. 



" There shall arise false Christs and false 
prophets" (St. Matt. xxiv. 24). 

Point I. — The world will never be wanting 
in false teachers, who, guided by a spirit of 
pride and lust, will seek to seduce the elect by 
their blasphemies against God and against the 
teaching and Church of Jesus Christ. Never- 
theless, God, Who protects His own people, will 
find means of enabling us to triumph over the 
troubles, scandals and persecutions encountered 
by religion, if we humble ourselves before Him, 
so as to merit His protection, and mourn over 
our sins, which God punishes by such visitations. 

Point II. — The sight of the scandals which 
afflict the Church should lead us to pray much ; 
the greater they are, the more numerous and 



Twenty-Fourth Week After Pentecost. 437 

fervent should our prayers be. Do. we deserve 
to be looked upon as children of the Church, if 
we have no share in the sorrows that afflict it? 

Point III. — We must keep watch over our- 
selves to guard against being led away; must 
distrust curiosity, fear novelty and listen atten- 
tively to the voice of the Church Jesus Christ 
has given us as our guide: whoever teaches 
under any other form of words, is a seducer. 
Jesus Christ warns us of this : " Behold I have 
foretold to you" (St. Matt. xiii. 23). After 
this caution we are no longer excusable if we 
allow ourselves to be led astray. 



Œburs&a£. 

" They shall see the Son of Man coming in the 
clouds of heaven with much power and maj- 
esty" (St. Matt. xxiv. 30). 

Point I. — How great is the difference between 
Jesus Christ born in a stable, poor, rejected, 
dying upon a cross, insulted by every one and 
Jesus Christ at the judgment, clothed with power 
and glory, accompanied by His heavenly court, 
seated amid dazzling clouds, seeing all mankind 
prostrate at His feet, awaiting the sentence 
which is to decide the fate of each one for all 
eternity! We cannot hope to share His glory 
if we refuse to share Kis humiliations: "If 
we suffer with Him, that we may be also glorified 
with Him" (Rom. viii. 17). 



438 Twenty-Fourth Week After Pentecost. 

Point II, — " Then shall appear the sign of the 
son of Man" (St. Matt. xxiv. 30). The 
Cross will then appear brighter than the sun, 
for the glory of Jesus Christ and of His true 
disciples, as also for the confusion of those who 
refused to pay homage to it and to take it for 
their rule of conduct. Let us reverence the 
Cross, and courageously bear it with Jesus 
Christ, if we would not be utterly rejected in 
the terrible day of God's vengeance. 

Point III. — " Then shall all the tribes of the 
earth mourn" (St. Matt. xxiv. 30). All 
nations shall mourn: unbelievers, who through 
their own fault have never known their Savior; 
scoffers, who will be accursed because they re- 
fused to believe His words; sinners, who will 
be in consternation because they acted not up to 
His teaching, nor followed His example. Cer- 
tain am I to be of the number of those miserable 
wretches, if I believe not His words and prefer 
the maxims of the world to those of Jesus 
Christ. 



"He shall send His angels . . . and they 
shall gather together His elect from the four 
winds" (St. Matt. xxiv. 31). 

Point I. — On earth the good are mingled 
with the bad; they hold the like tenets, live 
under like conditions ; their heart alone distin- 



Twenty -Fourth Week After Pentecost. 439 

guishes them in God's sight, sometimes, too, 
their sufferings in the eyes of men; because the 
good are the object of the contempt, hatred and 
persecutions of the wicked ; and yet the wicked 
enjoy not their triumph long. If we serve God, 
we may comfort ourselves in the thought that 
God knows and protects His own : " The Lord 
knoweth His own; " and by the recollection of 
the eternal promises Jesus Christ has made to 
His suffering members: "Looking for the 
blessed hope" (Titus ii. 13). 

Point II. — At the day of judgment, the 
angels will bring into the presence of Jesus 
Christ all the elect to adorn His triumph, and 
all the lost will be dragged before Him to hear 
their condemnation. O ye just ones, who now 
are despised and walk with your heads bowed 
down under weight of your humiliation, you 
will then raise up your heads, whilst sinners, in 
consternation, terror and despair, will not dare 
to uplift their eyes. Whilst the wicked are 
panic-stricken, you, in the assembly of the saints, 
will be laden with consolation and glory. This 
sacred gathering, this venerable senate of the 
elect, will judge the prosperous, the mighty, the 
rulers even of the earth. O ineffable glory of 
God's elect! Why art thou not the sole object 
of our ambition? How light are the afflictions 
of this life, how trifling is the glory of the 
world, when we consider the everlasting glory 
which God reserves for His faithful servants! 
" // you partake of the suffering of Christ, re- 



44° Twenty -Fourth Week After Pentecost. 

joice that when His glory shall be revealed, you 
also may be glad with exceeding joy" (i St. 
Peter iv. 13). 



Satur&aE. 

"Blessed are they that hunger and thirst after 
justice: for they shall have their ûll" (St. 
Matt. v. 6.) 

Point I. — Such hunger and thirst are an 
earnest desire to give to God and to our neigh- 
bor their full due, to progress continually in 
holiness, which is the true righteousness, and go 
forward to enjoy the reward promised by God, 
namely, the possession of Himself. Let us ex- 
amine into our own hearts, both as regards our 
present virtue and our future possession of God. 

Point II. — They who have this strong desire 
are blessed, because God will grant them what- 
ever they wish. They will attain to a high de- 
gree of holiness ; their thirst will be quenched 
by God Himself, the source of true joy, and 
even in this life will they experience a sweet- 
ness which the lukewarm can never know. 

Point III. — Our Savior's example is ad- 
mirable in this as in all else. He desired this 
justice so much, that He denied His body the 
necessary food. He longed for His Death and 
Passion in order to fulfill His Father's will ; even 
in dying He felt this thirst. If we loved Him, 
we, too, should have the like ardent desire to 



Twenty-Fifth Sunday After Pentecost. 441 

sanctify ourselves, and He would satisfy it. 
The Blessed Virgin assures us of this : " He hath 
ulled the hungry with good things" (St. Luke i. 
53). 



ŒwentE=ftftb Sunday after ipentecost» 

On the Love of our Neighbor. 

"All things therefore whatsoever you would 
that men should do to you, do you also to 
them" (St. Matt. vii. 12). 

Point I. — In order to do to others what we 
would have them do to us, and thus fulfill Christ's 
precept, we must first hold them in good es- 
teem. We wish others to have a good opinion 
of us, and even carry our pretensions too far 
on this score. Let us at least be reasonable to- 
wards others. Let us excuse them as regards 
their intention, even if their actions are mani- 
festly bad; when we cannot excuse them on the 
ground of their intention, let us then excuse them 
by reason of their weakness ; if we cannot ex- 
cuse them in any manner, let us leave them to the 
judgment of God. We would have others be- 
have in such wise towards us; let us not have 
two measures. 

Point II. — We should wish them all good, 
as much as we ought reasonably to wish it for 
ourselves, and that with our heart and not with 
our lips only. To do this, we should silence 



44 2 Twenty-Fifth Week After Pentecost, 

our self-love, pride and envy and should em- 
amine carefully whether these passions are not 
extinguishing in our hearts the fire of charity. 

Point III. — We must do them good when- 
ever we are able and even when we have reason 
to feel dissatisfied with others for not doing the 
same to us. Charity which shows not itself by 
works is nothing more than an illusion of mind 
and heart, so many are the opportunities offered 
for the exercise of spiritual or corporal charity. 



That Love of our Neighbor has always been 
commanded. 

"For this is the law and the prophets" 
(St. Matt. vii. 12). 

Point I. — Under the law of nature. This 
commandment was engraved on the heart of 
man, and Cain had no sooner violated it than 
remorse took possession of his soul. In spite 
of the power of self-love, we feel an inward 
satisfaction when we have done good to others 
and a sense of dissatisfaction when we might 
have done them good but have failed to do so. 

Point II. — Under the Mosaic law. This 
law is full of details inculcating on the Jews 
brotherly love towards each other and charity 
towards strangers. The prophets unceasingly 
reminded that stiff-necked people of this virtue 
and never reproached them more vehemently 



Twenty-Fifth Week After Pentecost. 443 

than with their neglect of it. They desired even 
that works of mercy should be preferred to 
those of religion: "For this is the law and the 
prophets/' 

Point III. — Under the gospel law. This 
law breathes and enjoys charity throughout; it 
refers everything to this beautiful virtue: "He 
that loveth his neighbor hath fulfilled the law; " 
"Love therefore is the fulfilling of the law }> 
(Rom. xiii. 8, 10). Let us, therefore, foster 
and practice a virtue which God has so much 
at heart, a virtue which even in this life pro- 
motes our own happiness as well as that of 
others. 



That to be Saved we must do Violence to 
Ourselves. 

" Enter ye in at the narrow gate " 
(St. Matt. vii. 13). 

Point I. — Faith teaches us this. The Scrip- 
tures speak continually of self-renunciation, of 
violence, of the cross, of watchfulness and of 
mortification in order to reach heaven. In Holy 
Writ eternal happiness is compared to a kingdom 
which is to be conquered, to a jewel for which 
all else is to be sacrificed and to a prize which 
runners in the race can win only by giving up 
what ever might hinder them from arriving at 
the goal. 



444 Twenty-Fifth Week After Pentecost. 

Point II. — Reason tells us this. We feel 

that we are very weak as to doing what is right 
and that we have a strong leaning towards what 
is wrong; the law of our members is in ceaseless 
opposition to that of God, and evil example pro- 
duces a powerful impression upon us. Without 
continual violence, therefore, we are unable to 
keep ourselves from sin. 

Point III. — Experience shows us this. We 
must admit that if, hitherto, the business of our 
salvation has been neglected and, it may be, all 
the means to obtain it wasted, if we have been 
slack in God's service, have had but little sorrow 
in despite of our many sins and have been very 
inconstant in keeping our good resolutions, it has 
all been because we would not do violence to 
ourselves. What will become of us should we 
go on leading our present unmortified life? Is 
this the narrow gate through which alone Para- 
dise can be entered? Let us seriously ponder 
over this and reform our life. 



On the Broad Way that leadeth to 
Destruction. 

" For wide is the gate, and broad is the way that 
leadeth to destruction" (St. Matt. vii. 13). 

Point I. — The Broad Way is a dissipated 
life. They who are living this kind of life natu- 
rally take the first path presenting itself, if it 



Twenty-Fifth Week After Pentecost. 445 

seem to be the easiest. But the most comfort- 
able path and that most commonly trodden is 
the Broad Way. The height of misfortune is 
to commit oneself to it without strict examina- 
tion, when it is a question of choosing a state 
of life, or of entering on some other important 
undertaking; in such case very rarely does any 
one return to the Narrow Way. Let us think 
how we have chosen our state of life and 
whether our forecast of our conduct extend to 
its details. 

Point II. — The Broad Way the satisfaction 
of disorderly inclinations. This is the easiest 
path ; in it we can walk not only without restraint, 
but often with pleasure. It is further the most 
beaten, but woe to those who journey on it! 
They stumble at almost every step and reach the 
goal of perdition burdened with a multitude of 
sins, of which they were often quite unaware. 

Point III. — The Broad Way is that of the 
vast majority. "Many there are who go in 
thereat." We are treading this way when we 
follow, against all prudence, the customs of the 
world, when we allow ourselves to be swept 
along by the current of fashion and quiet our 
conscience by the example of others. Why 
should we rejoice that there are many like our- 
selves, says St. Augustine, since we know that 
few follow the right road? Quid gaudemus ad 
multitudines? We have, on the contrary, cause 
for alarm. Let us then live like the few. 



446 Twenty -Fifth Week After Pentecost. 

On the large Number of those who walk in 
the Broad Way. 

"And many there are who go in thereat" 
(St. Matt. vii. 13). 

Point I. — Under the law of nature. Almost 
the whole world was walking in it, and entire 
nations seem to have been without any really 
saintly people. There were but eight just men 
found on the earth at the time of the deluge. 
From the deluge to the time of Moses, the Scrip- 
tures mention only a very small number. The 
devil reigned over the universe almost without 
a rival. We should be startled at this wide- 
spread depravity of the human race. 

Point II. — Under the Mosaic law. Almost 
all the Jews walked in the Broad Way. They 
were constantly falling into idolatry, and when 
they returned to God, it was only for a while, 
until God should have delivered them from all 
their tribulations. After their captivity, there 
was no longer any question about idolatry among 
the Jews, but a carnal spirit replaced it, which 
led them to expect a temporal Messias. Few of 
the Jews were spiritual-minded, and the rest of 
the world wallowed in idolatry. 

Point III. — Under the law of grace. The 
multitude is still following the Broad Way. 
Besides the fact that Catholics make up but a 
small number as compared to the whole of man- 
kind, few even amongst Catholics are truly 



Twenty-Fifth Week After Pentecost. 447 

Christian. The towns are over-populated, and 
the poison of bad example has infected the 
country. Religion is losing power and seems to 
be dying out before our very eyes. Let us then 
lament this deplorable condition of the Church 
and follow the example of the small number of 
true believers still contained in her bosom. 



The Narrow Way. 

"How narrow is the gate, and strait is the way 
that leadeth to life: and few there are that 
■find it" (St. Matt. vii. 14). 

Point I. — To enter by the narrow gate, we 
must do violence to ourselves, and few do this. 
Almost all give way to unbridled passions, and 
especially some master-passion that they neglect 
to examine into, of the existence of which they 
are unaware, which they therefore fail to resist, 
but which involves them in ruin. Are we con- 
scious of our ruling passion? Do we make war 
against it? Are we overcoming it? 

Point II. — Few persevere in doing violence 
to themselves. We have certain moments of 
fervor wherein we seem bent on conquering our- 
selves ; but these moments soon pass, and we 
cease to fight, or we keep up the struggle only 
in a craven mode. This inconstancy in the spir- 
itual combat points unmistakably to. our danger 



44 8 Twenty-Fifth Week After Pentecost. 

of being lost; for we are unable to say we are 
striving to enter in at the narrow gate. 

Point III. — Few reproach themselves with 
not using this violence. The habit of indo- 
lence when once contracted is most difficult to 
get rid of. Conscience becomes warped as to 
what an unmortified life is, and provided we 
yield not to some great excess, we cease having 
self-reproach about anything. Not only then do 
we give up striving to enter in at the narrow gate, 
but we do not think it necessary to enter it at 
all, and lounge drowsily along the Broad Way. 
Let us fear such a state very conscientiously and 
never cease doing violence to ourselves until we 
have passed through the narrow gate. 



Saturfcas. 

On False Desires for Salvation. 

"Few there are that find it." 

Point I. — When, having some wish to save 
ourselves, we put off using the means, our de- 
sire of salvation is not a true one. The young 
put off the use until they arrive at middle age; 
when middle aged they defer it until old age, 
to which but few attain, so that the night comes 
in which they can no longer work. Some see 
that they are not walking in the strait way, 
but they hope to follow it some time or other, 
and that time never arrives. Such delays occur 
in the case of lukewarm souls as well as in that 



Twenty-Sixth Sunday After Pentecost. 449 

of sinners, and both classes die in lukewarmness 
and worldly disquiet, even as they have lived. 

Point II. — We use not the means of salva- 
tion. We think we can rely upon the ordinary 
means, and yet we use them but imperfectly ; so 
that we fail because we aimed no higher than the 
mark. Let us consider well that in this matter 
we cannot be too sure, since the number of the 
saved may not be large. If all those be saved 
who are living a better life than we ourselves, 
could we affirm that few only will be saved? 

Point III. — We do not use all the means 
of salvation. Some practice exercises of piety, 
others merely perform works of charity. The 
former make the business of salvation consist in 
the absence of gross vices and the latter in in- 
juring no one. All these persons are seeking 
to enter the narrow gate, yet they do not enter. 
Their desires for salvation are false. Is not 
this our own case? 



Œwent£*sirtb SunDas after ipentecost. 

On Perfect Virtue. 

"Every one therefore that heareth these My 
words, and doth them, shall be likened to a 
wise man that built his house upon a rock " 
(St. Matt. vii. 24). 

Point I. — Bear in mind that there is no per- 
fect virtue except that which is founded on the 

word of God, because this alone is based on 
29 



45° Twenty-Sixth Sunday After Pentecost, 

sovereign truth. Moral virtues are indeed vir- 
tues, but, being built on mere human reason, are 
liable to many delusions, and, moreover, can 
never claim reward in the world to come. They 
have their reward here, and they merit no other. 
For this reason there was but little real moral 
virtue among the pagans and possibly less than 
little supernatural virtue. Pride was in the as- 
cendant with most of their wise men. 

Point II. — The virtue of most of the Jews 
was not perfect, because, although founded on 
God's word, they interpreted His word wrongly, 
and referred everything to the present life. The 
Pharisees, who were held to be the learned men 
of the nation, performed their good works chiefly 
to be seen and esteemed by men. 

Point III. — The virtue of worldly Chris- 
tians is not perfect, because it proceeds only 
from human motives. It is often Jewish, and 
sometimes even criminal, virtue. There is there- 
fore no perfect virtue except among true Chris- 
tians, who are guided by the word of God and 
do right by the light of faith. These build upon 
the rock, and what they build will endure for 
ever. 



Twenty-Sixth Week After Pentecost. 451 

On the Power of Christian Virtue. 

" That built his house upon a rock " 
(St. Matt. vii. 24). 

Point I. — The virtue of Christians makes 
them stronger than the devils. What can the 
devil do against a Christian who is deeply im- 
pressed with the truths of the faith and who is 
following a plan of life modeled upon the word 
of God? Such a one sees at once the falsehood 
of the suggestions of the lying spirit, while the 
confidence which he has learned to place in God 
will draw down upon him powerful graces with 
which to resist all temptations. "He built his 
house upon a rock." 

Point II. — It makes them stronger than 
the world. If the world offers charms to them, 
God puts before them fascinations which are in- 
finitely superior. If the world threatens them, 
God also threatens them in a far more terrible 
manner. Their virtue is, therefore, immovable, 
since it is firmly founded on the word of God. 
"He built his house upon a rock!' 

Point III. — It makes them stronger than 
themselves, because it enables them to conquer 
all their evil inclinations. Nay, the habit which 
they have formed of self-conquest even removes 
all real difficulty in doing this : so that the winds 
of temptation and the rains of tribulation beat 
in vain against their solid virtue : " They beat 
upon the house, and it fell not, for it was founded 



45 2 Twenty-Sixth Week After Pentecost. 

on a rock." Let us appreciate virtue so unbend- 
ing, which we often see in the lowest grades of 
society; let us imitate it, or else cease to flatter 
ourselves with being true Christians. How could 
we possibly endure martyrdom, if the devil, the 
world, or our evil inclinations are enough to over- 
throw us in the quiet course of our ordinary life? 



Œues&aç. 

On the Folly of Christians who do not live 

according to their belief. 

"Every one that heareth these My words, and 
doth them not, shall be like a foolish man 
that built his house upon the sand" (St. 
Matt. vii. 26). 

Point I. — They are irrational in their con- 
duct, which is the greatest of all folly. They 
who are irrational only in their thoughts or 
words, are but half crazed and often only excite 
laughter; but if they perform wild acts, they 
excite pity and at times fear. Nothing is more 
extravagant than to believe and yet to live as 
though we did not believe. 

Point II. — They are irrational in matters 
of highest importance. We pity a madman 
who loses all he has, we shudder when we see 
him wounding himself and tremble when his 
folly urges him to put an end to his life. A bad 
Christian does far worse than this. He loses 
heedlessly the riches of heaven, which he knows 



Twenty-Sixth Week After Pentecost. 453 

were destined for him, and casts himself head- 
long into inextinguishable fire. If we reflected 
seriously on this excess of insanity, we should 
be terrified and raise an alarm whensoever we 
see wretched sinners surrendering themselves to 
it. We should fly to their aid, and conjure them 
to have pity on themselves and to remember what 
their faith teaches them. Possibly enough, we 
are no wit less mad-brained ourselves. 

Point III. — They make bold to pass for 
wise men. Truly this is the very height of folly. 
They possess some moral virtues which elicit 
praise, and whereat they themselves wonder, 
while in the light of faith they are sunk in the 
depth of spiritual poverty and are victims re- 
served for everlasting fire. Let us not, however, 
despise, but pity them, pray for them and help 
them if we can; above all, let us never follow 
their example. 



On the Unhappiness False Virtue brings. 

"And great was the fall thereof" 
(St. Matt. vii. 27). 

Point I. — It affords no satisfaction in this 
world. The consolations it procures, being 
merely human, leave ever a void in the heart and 
are of short duration. Often indeed counterfeit 
virtue does not obtain any of the advantages, 



454 Twenty-Sixth Week After Pentecost. 

fortune, or fame it promised; so that a person 
has all the bitterness of virtue without any of 
its sweetness. 

Point II. — False virtue will not be rewarded 
in the next world. The whole structure will 
tumble at death, its ruins alone will remain: 
" Great was the fall thereof." " They have re- 
ceived their reward" (St. Matt. vi. 5), said 
Jesus Christ, speaking of the Scribes and Phari- 
sees. 

Point III. — False virtue will be punished in 
the next world, and it is there that we can say 
most truly, " Great was the fall thereof." What 
blindness is it to make what ought to have pro- 
cured our eternal happiness serve for our tor- 
ment, and this merely because we did not act 
from right motives ! What a misery to have 
seemed virtuous and to share withal the fate of 
hypocrites ! " The Lord of that servant shall 
. . . appoint his portion with the hypocrites " 
(St. Matt. xxiv. 51). Let us fear so terrible 
a misfortune. 



On three Duties we owe to the Teaching of 
Jesus Christ. 

" The people were in admiration at His doctrine " 
(St. Matt. vii. 28). 

Point I. — We should value it highly. It 

surpasses immeasurably the teaching of the 



Twenty-Sixth Week After Pentecost. 455 

sages of every age and every nation. It is 
wholly heavenly and by reason of its sublimity, 
wins the admiration of those even who have not 
courage to declare themselves its upholders. 
Since we admire it, let us congratulate our- 
selves on professing it and prefer it to all the 
sciences in the world, which are only idle fables 
in comparison : They " have told me fables: but 
not as Thy law" (Psalm cxviii. 85). 

Point II. — We should love it and have no 
greater pleasure than that of instructing our- 
selves thoroughly in it and meditating upon it 
and no greater zeal than that of teaching it to 
others. It should be sweeter than honey to our 
mouth : "How sweet are Thy words to my palate: 
more than honey to my mouth!" (Psalm cxviii. 

103). 

Point III. — We should practice it. Admira- 
tion of the teaching of Jesus Christ would be of 
small account and the love of it merely a name, 
were we not to put it into practice. See the 
eagerness with which artists work at their calling 
and what annoyance they suffer if they are hin- 
dered from doing so. Let us act in like man- 
ner with reference to the teaching of Jesus 
Christ, and then shall we be true Christians. 



456 Twenty-Sixth Week After Pentecost. 
3Frfôa£. 

HOW WE OUGHT TO PREACH THE WORD OF GOD. 

" For He was teaching them as one having power " 
(St. Matt. vii. 29). 

Point I. — We ought to preach it with au- 
thority: "As one having power." We preach 
in the name of God, we are His envoys to men, 
and He has promised us His all-powerful guid- 
ance. " / am with thee" He says to us in Jere- 
miah, " / will make them not to fear their counte- 
nance." We should therefore not be afraid of 
the mighty ones of this world, nor hide from 
them the truth : we are stronger than they. Still 
less should we fear the learned of the day; one 
single truth which we preach is worth more than 
all earthly knowledge. 

Point IL— We ought to preach it with 
dignity. Mere earthly eloquence impairs the 
word of God ; but a careless style and uncouthness 
of expression dishonor it. Let us add dignity to 
simplicity and combine strength of reasoning with 
modesty. 

Point III. — We ought to preach it with 
zeal, to be deeply impressed with what we preach 
and strive to impress it upon others. Without 
this, we should not be preaching, but only speak- 
ing ; we should be, at best, mere declaimers. Let 
us examine as to how we acquit ourselves, each 
one of us in our degree, of this noblest of all 
functions. 



Twenty-Sixth Week After Pentecost. 457 
Satur&aç. 

HOW WE OUGHT TO HEAR THE WORD OF GOD. 

Point I. — We ought to hear it with rever- 
ence. God is speaking by the mouth of His 
ministers, and whatever be their manner of 
preaching, it is still His word they are announc- 
ing to us. The worst of preachers always tell 
us more of the word of God then we deserve ; 
to be deprived of it would be the greatest of pun- 
ishments to us. 

Point II. — We ought to hear it with love. 
What can be more desirable than the word of 
God, which is the instrument whereby He per- 
forms all His works? By it He created the 
world; by it we receive faith, instruction and 
healing for our souls : " He sent His word and 
healed them" (Psalm cvi. 20). The love of 
the word of God will make us listen to it with 
eagerness, attention and devotion. 

Point III. — We ought to hear it with a great 
desire of profiting by it. It is the food of our 
souls, and food is helpful to us according to the 
relish and appetite we have for it. Now we have 
the word of God not only in the public instruc- 
tions of the Church, but also, and still more 
truly, in the Holy Scriptures. We have it also 
in spiritual books. Let us profit by it wherever 
we find it. Reverence, love and eagerness for 
the word of God are signs that we shall be saved. 



45& Twenty-Seventh Sunday After Pentecost. 

Œwent^seventb SunDa^ afteu jpentecost 

" The ûve foolish virgins, having taken their 
lamps, did not take oil with them" (St. 
Matt. xxv. 3). 

Point I. — These foolish virgins, who go to 
meet the bridegroom with their lamps lighted, but 
without oil to keep up the light, represent to 
us the common run of Christians, who are con- 
tented with the profession of the faith, yet do 
nothing to render it living and active. The 
maxims of the world and the mists raised by 
passions make dim and insensibly put out the 
light of faith within, because so many take no 
precautions to cherish and maintain it. We 
ought to cling to Jesus Christ, meditate on His 
teaching and follow His example, if we would 
not walk in darkness and lose the light of faith. 

Point II. — " The bridegroom tarrying, they 
all slumbered and slept!' The time which God 
grants us should not be a pretext for laxity, but 
rather a motive for fervor, since He would have 
us use it in preparing for the moment of His 
coming, a moment entirely unknown to us. We 
ought to fear the punishment of these foolish 
virgins if we give way to lukewarmness and sloth 
in the service of God. 

Point III. — "At midnight/' when they least 
expected it, " There was a cry made: Behold the 
bridegroom cometh, go ye forth to meet him." 
What surprise, what terror did these foolish 
and imprudent virgins feel when they awoke! 



Twenty-Seventh Week After Pentecost. 459 

Leave perforce they must, but they are not ready. 
Their lamps are gone out, and they have no oil 
to keep them alight ; they are not fit to appear 
before the bridegroom. To put off till to- 
morrow is to misuse to-day, which may be our 
last day, nor are we even certain that we shall 
live to see its close. 



/IBonOaE* 

" At midnight there was a cry made: Behold the 
bridegroom cometh" (St. Matt. xxv. 6). 

Point I. — Lukewarm and guilty souls reflect 
seriously on their condition only during some 
illness, when they see death approaching and are 
warned that they have to appear before God. 
What great folly to put off sowing until the time 
for reaping ! We should pity their blindness and 
be afraid ourselves of becoming subject to it. 

Point II. — " Then all these virgins arose/' 
Negligent Christians, who are fast asleep as to 
the evil state of their conscience, awake from 
their torpor at the approach of death; they are 
overwhelmed with regrets and weary themselves 
with making plans which are mostly impractic- 
able. They wait so long before doing the nec- 
essary penance, that sometimes it becomes too 
late for them to know how to set about it, and 
they die without having done it well. 

Point III. — " They trimmed their lamps." 
At the moment of death the sinner strives to 



460 \Twenty -Seventh Week After Pentecost, 

prepare for it, to make up for his past life, wash 
away his sins, repair his injustices and scandals ; 
he does homage to the virtue he has despised, 
to the religion he has dishonored, to the God he 
has outraged. However, a heart accustomed to 
evil, encumbered with disease, perplexities and 
the troubles caused by the prospect of impending 
dissolution can be in no fit state to produce so 
difficult a change in so short a time. How much 
a person is to be pitied who puts off learning the 
nothingness of the things of this world and the 
importance of salvation, until death is at hand! 



Œueô&a£. 

" Give us of your oil, for our lamps are gone out " 
(St. Matt. xxv. 8). 

Point I. — The sinner, on his death-bed, 
recognizes at last the uselessness of his life: 
" Our lamps are gone out!' He has recourse to 
God's ministers and to the Last Sacraments : 
" Give us of your oil." But what can these 
powerful aids profit one who is a slave of the 
world and empty of any feeling for God? The 
science of salvation is not learnt in a moment. 
Let us strive to avail ourselves during life of 
these helps, to make a frequent and holy use of 
the Sacraments and to live for God; thus shall 
we know how to perform these salutary exer- 
cises, when we have to appear before God. 

Point II. — At death the sinner recommends 



Twenty-Seventh Week After Pentecost. 461 

himself to the prayers of the Church and of holy 
souls; but the good works of others will not 
suffice to merit for him God's friendship. 
These suffrages are a powerful help to those 
who strive to merit them; but of what use can 
they be to those who render themselves utterly 
unworthy of them? The heavenly Bridegroom 
is touched by the personal merit only of the 
bride; He does not admit to the wedding-feast 
those who have nothing but merits of others to 
rely upon. 

Point III. — Worldly people jeer at the 
pious, criticise virtue and cause the good to be 
ridiculed and even hated. Will they act so at 
death? They will wish then that they had lived 
like the good and would sacrifice everything to 
have a share in their merit. What great folly 
to neglect and blame what we ought to love! 



BHe&nes&aE. 

" While they (the foolish virgins) went to buy 
oil, the bridegroom came" (St. Matt. 
xxv. 10). 

Point I. — Negligent Christians are nearly 
always surprised by death: they who lose their 
life through some accident did not expect such 
an end ; even they who are at death's door do not 
imagine that the end is so near ; he who has but 
a moment to live still counts upon many hours 
and perhaps forms grand projects which he will 



462 Twenty-Seventh Week After Pentecost. 

have no time to carry out. " While they went 
to buy, the bridegroom came." We must be ever 
ready, if we would not be taken by surprise: 
Ante judicium para justitiam tibi. 

Point II. — " They that were ready went in 
with the bridegroom to the marriage-feast/' and 
no others ; they who were preparing when he 
came were not admitted any more than they who 
had never thought about it. Our Judge is at 
the door : " Behold, the Judge standeth before the 
door" (St. James v. 9). Are we ready? If 
we are not, it is our own fault, because God not 
only warns us to prepare ourselves, but to keep 
ourselves ready: "Be you also ready" (St. 
Matt. xxiv. 44). 

Point III. — " They who were ready went in 
with the bridegroom to the marriage, and the 
door was shut." Death fixes our lot for 
eternity: if we die in holiness, we shall be for 
ever with Our Lord ; if we die in sin, we shall be 
in hell for ever. The doors of this abyss will 
never open again to allow us to leave it, nor the 
doors of heaven to receive us : " The door was 
shut" If we believe these great truths, why do 
we not think about them more seriously? If 
we do think of them, why do they make so little 
impression upon us? 



Twenty-Seventh Week After Pentecost. 463 

" The door was shut. But at last came also the 
other virgins" (St. Matt. xxv. ii). 

Point I. — The foolish virgins did come at 
last, but came too late: seeing themselves ex- 
cluded from the feast, they burst into tears and 
abandon themselves to grief ; they knock at the 
door and demand admission, redoubling their 
cries and entreaties : " Lord, Lord, open to us;" 
but all in vain, for it is too late. What a lament- 
able thing is loss of time, since it is so severely 
punished in these virgins, who are reproached 
with this only sin ! 

Point II. — " I know you not." Terrible and 
hopeless answer to these unhappy ones ! Have 
I no reason to expect the like? The title of 
Christian, the faith I profess, the good works I 
perform, virginity even, without the oil of 
charity and sanctifying grace, will not preserve 
me at death from God's justice: "I know you 
not." Let us strive to save ourselves from so 
terrible and irrevocable a malediction. 

Point III. — " Watch ye therefore, because 
you know not the day nor the hour." God 
warns us to be always on the watch, because He 
desires to find us well prepared : " Watch." He 
conceals from us the time of our death that we 
may avoid laxity, and may by our vigilance in- 
crease our merit: "Because you know not the 
day nor the hour." Let us, therefore, never do 
anything we would not wish to be found doing at 



464 Twenty-Seventh Week After Pentecost. 

the time of His coming : " Watch." By far- 
sighted preparation we shall spare ourselves 
many needless troubles and many projects which 
occupy us only because we are still counting 
upon having long to live. Let us quiet our 
conscience; let us be like a loaded ship, fully 
equipped, which only waits for a favorable wind 
to set sail. This immediate preparation will not 
prevent our death, but will preserve us from an 
unhappy death: "Blessed is that servant whom, 
when his Lord shall come, He shall ûnd so 
doing" (St. Matt. xxiv. 46). 



" Blessed are the clean of heart, for they shall see 
God" (St. Matt. v. 8). 

Point I. — Purity of heart, which ranks us 
amongst the blessed, banishes from the con- 
science both mortal and venial sin, resists vi- 
cious habits and inclinations, breaks off attach- 
ments to objects likely to lead us into sin and 
cause us to fail in the love we owe to God. It 
is the health of the soul and the most precious 
ornament of the body. We are bound to aim 
at possessing angelic purity ; are we doing so ? 

Point II. — Those who are pure will see 
God. They will understand things spiritual and 
divine; will have for them a relish which the 
sensual man can never know. They will see God 
in heaven; and this vision, which is true happi- 



Twenty-Seventh Week After Pentecost. 465 

ness, is the peculiar reward of " the innocent in 
hands and clean of heart" (Psalm xxiii. 4). 

Point III. — Jesus Christ, the Saint of saints, 
was purity itself : His inclinations, purposes and 
whole conduct were worthy of the Godhead 
dwelling in Him. Never was there anything 
reprehensible in Him; He never loved anything 
but what was pure and holy. He even rejected 
actions which appeared to be holy, if they pro- 
ceeded not from a pure heart and sincere inten- 
tion. We should love a virtue He so dearly 
loved. 



Saturday. 

"Blessed are the clean of heart: for they shall 

see God" (St. Matt. v. 8). 

Point I. — They whom Our Savior calls 
" blessed " are in a special degree those fervent 
Christians, who, in order to be united more closely 
to God, have voluntarily renounced the pleas- 
ures of the flesh, have consecrated their body 
and mind to Him, wish to have neither affection 
nor desire for sensual and passing delights and 
long that Jesus Christ should hold entire 
possession of their heart, unshared by any 
creature. Let us say often to God, with one of 
the Saints: Placet quod promisi. Ah, Lord, 
how much my vow delights me ! How happy 
am I that I have thus bound myself ! 

Point II. — They who are chaste are blessed. 
30 



466 Twenty-Seventh Week After Pentecost. 

This divine virtue raises them above the con- 
dition of mankind, making them like the angels. 
It delivers them from a multitude of miseries; 
it renders them more capable of relishing the 
things of God; it fills them with sweeter joy 
than all pleasures of sense ; finally, it gives them 
a peculiar right to see God, to possess Him and 
to be amongst those who follow the Lamb: 
" They shall see God." " These follow the 
Lamb whithersoever He goeth" (Apoc. xiv. 

4). 

Point III. — Let us see if there be anything 
to reform in ourselves with respect to this 
beautiful virtue ; if our thoughts, desires, words 
and actions are comformable to our engagement ; 
if we are careful to avoid occasions that might 
lead us into evil, and are using proper means to 
preserve the precious treasure we are carrying 
" in earthen vessels," according to the expression 
of St. Paul. These means are : prayer, humility, 
watchfulness over our heart and senses, avoid- 
ance of improper conversations, constant occupa- 
tion, mortification and continual distrust of 
ourselves. Let us neglect nothing in order to 
preserve this precious virtue. 



Twenty -Eighth Sunday After Pentecost. 467 

GwentE=etgbtb Sunday after ipentecost. 

"Holy Father, keep them in Thy name, whom 
Thou hast given Me: that they may be one,, 
as We also are" (St. John xvii. 11). 

Point I. — Before leaving the Apostles, Jesus 
Christ commends them to His Father, begging 
Him to be their light, consolation, strength and [ 
support: "Keep them!' He teaches us thereby 
that we ought to pray for our pastors and for 
evangelical laborers. We fail in love to God our 
Father, to the Church our Mother and to our- 
selves, when we take no concern about the 
ministers of religion. It is worse still if we 
thwart them in their good designs. 

Point II. — Jesus Christ addresses Himself 
to God His Father, to show us His origin from 
His Father as God and His dependence on Him 
as Man. He invokes, in favor of His Apostles, 
against the corruption of the world the holiness 
of His Father: " Holy Father;" the power of 
His name against the powers of the world and 
of hell: "In Thy Name" Let us place all our 
confidence in these mighty aids, and we shall 
have nothing to fear from the world or from hell. 

Point III. — Jesus Christ prays that His 
disciples may, through union in heart and feel- 
ing, be one, as He is one with His Father in 
essence and will : " That they may be one, as We 
also are." The early Christians were specified 
by this union, and by this mark Jesus Christ will 
acknowledge us as His disciples. This union 



468 Twenty-Eighth Week After Pentecost. 

should be very dear to us, and we should fear to 
introduce dissension. 



" The world hath hated them, because they are 
not of the world" (St. John xvii. 14). 

Point I. — The world cannot endure the 
good, because their faith, behavior and principles 
are so many reproaches which silently condemn 
it. What cowardice were it, if the fear of the 
world should cause us to bid farewell to virtue ! 
What a misfortune, were it to draw us into the 
disorders thus condemned ! Is it not great folly 
to prefer the applause of a few licentious men to 
the esteem of the virtuous and to the friendship 
of God, on Whom our everlasting glory and 
happiness depend? 

Point II. — The world censures the good. 
This is because it has not the courage to imitate 
them; with its lips it disdains those whom in its 
heart it esteems and whom it would like to re- 
semble. Should we not be very blind, were we 
to fear censures which the worldly themselves 
condemn and were we to disclaim the piety which 
they cannot help esteeming? 

Point III. — The good are scorned by the 
world: in this consist their glory and happiness. 
When we are welcomed and praised by the 
worldly, it is to be feared we are not as we should 
be. Jesus Christ and Christians have been per- 



Twenty -Eighth Week After Pentecost. 469 

secuted by the world. We honor their suffer- 
ings; let us rejoice if we have a share of them 
in this life, because we shall then partake of their 
glory for eternity. 



" / pray not that Thou shouldst take them out of 
the world, but that Thou shouldst keep them 
from evil" (St. John xvii. 15). 

Point I. — It is not necessary to leave the 
world in order to attain salvation; but we are 
strictly bound to keep ourselves in every state of 
life from the corruption and abuses of the world : 
from pride, idleness and effeminacy, if in high 
position; from luxury, foolish outlay, ambition 
and hardness -towards the poor, if wealthy ; from 
murmuring, impatience, jealousy and injustice, if 
in poverty. If you avoid sins of this stamp and 
practice the contrary virtues and those belonging 
to your state of life, you will become holy even 
as many others have done ; but if you fall in with 
the disorderly ways of the world you will lose 
your soul like so many others. To which of 
these classes have you belonged hitherto? To 
which will you belong for the future ? 

Point II. — God desires the salvation of 
those who are living in the world, since He 
points out to them its dangers. He offers them 
aids to preserve them from these and has left 
them apostles and ministers, to labor for their 



47° Twenty-Eighth Week After Pentecost, 

sanctification. Let us correspond with the kindly 
intentions of our Divine Master; let us address 
Him often in prayer and meditate on His holy 
word ; let us make a good use of the Sacraments 
and profit by the prayers, advice, instructions and 
labors of workers in the vineyard ; let us imitate 
good Christians ; we shall thus preserve ourselves 
from the corruption of the world and shall even 
arrive at Christian perfection. 



TKHeDnesDaE. 

" They are not of the world: as I also am not of 
the world" (St. John xvii. 16). 

Point I. — There is a world which Satan 
rules over as king : " The prince of this world " 
(St. John xiv. 30). Worldly people who are 
led by his spirit are his subjects. It is a world 
where sin, ambition, avarice, voluptuousness and 
impiety hold rule ; a world which is not according 
to God, but is cursed by God : Vœ mundo ! which 
God forbids us to love: "Love not the world" 
(1 St. John ii. 15), and which every Christian 
has renounced at baptism : " They are not of the 
world!' Is my life Christian or worldly? Is it 
conformed to the maxims of Jesus Christ or to 
those of the world? The former leads to heaven, 
the latter to hell. What can be more worthy of 
my attention? 

Point II. — God condemns not the different 
conditions, or different circumstances, of the 



Twenty-Eighth Week After Pentecost. 471 

world. True believers sanctify themselves in 
the world while the evil-minded and the recreant 
lose their souls even if retired from it. The feel- 
ings of the heart make all the difference between 
them. A true Christian avoids occasions of dan- 
ger, he fears the customs and throng of the world 
and severs himself from its turmoil from time to 
time, that he may bethink him of his salvation. 
He uses the things of the world as if he used 
them not; while seeming to work for things of 
earth, he is, rightly speaking, serving God alone. 
The worldly man, on the contrary, while seem- 
ing to be sometimes serving God, is only thinking 
of and clinging to the riches of the world and 
laboring only to gain them. This blindness we 
should bewail in worldly people and fear in our- 
selves : " It is good for me to hold fast to God " 
(Psalm lxxii. 28). 



" Not for them only do I pray, but for them also 
who through their word shall believe in Me " 
(St. John xvii. 20). 

Point I. — Jesus Christ prayed not only for 
the Apostles, but for all Christians : " For them 
also who . . . shall believe in Me/' He 
was acquainted with all my needs, and He suited 
His requests to them ; He is all-powerful with His 
Father : therefore, if anything is wanting to me, 
the fault will be my own. 



47 2 Twenty-Eighth Week After Pentecost. 

Point II. — He prays for those who shall 
believe in Him through the Divine word: 
" Through their ■word." By it Jesus Christ has 
converted the world, and by it He teaches us to 
know God, love and serve Him. They who 
meditate most upon it are those who serve Him 
best, because they know Him best. If we serve 
Him languidly, it is because we do not know Him. 
Upon this Divine word we should often meditate, 
that we may advance in a knowledge so sublime 
and necessary. " Grow in grace and in the 
knowledge of Our Lord" (2 St. Peter iii. 18). 

Point III. — He asks a second time, for all 
Christians : " That they all may be one, as Thou, 
Father, in Me, and I in Thee." In so often 
recommending this union, He teaches us how 
dear and pleasing it is to Him, how perfect, pure 
and holy it should be accounted amongst us; 
because the union of the Father and the Son is 
the pattern of this bond, since in Father and Son 
we ought all to be united. Shall we never learn 
to be ashamed of dishonoring our holy religion 
and of grieving our brethren so often by our 
malice and self-love? 



Twenty -Eighth Week After Pentecost. 473 

" The glory which Thou hast given Me I have 
given to them: that they may be one, as We 
also are one" (St. John xvii. 22). 

Point I. — By baptism and by grace, the Son 
of God by nature has first made us share His 
glory, in raising us to the dignity of children of 
Go.d by adoption : " That we may be called and 
may be the sons of God" (1 St. John iii. 1), 
and by making us partakers of the Divinity: 
"Partakers of the Divine Nature" (2 St. 
Peter i. 4). He has united us so intimately to 
Himself, that He does not disdain calling us His 
brethren: "He is not ashamed to call them 
brethren" (Heb. ii. 11). He considers us His 
members, forming one body with Him, of which 
He is the Head: Membra Christi, caput 
Christus. He has communicated to us His 
spirit, which is the soul and life of this wonder- 
ful body, the tie which binds all the members to 
each other and to their Head : "One body and 
one spirit" (Eph. iv. 4). A Christian who 
sustains his dignity by his principles and conduct 
is an object of complacency to God, and of admi- 
ration to the angels ; the joy of the Church and 
the consolation of true believers. What honor 
can be more worthy of my ambition? 

Point II. — Christ makes us partakers also 
of His glory in the Eucharist, giving us His 
Flesh, His Blood, His Soul and His Divinity: 
"He changeth him that eateth" in order to 



474 Twenty-Eighth Week After Pentecost. 

transform us into Himself and cause us to live 
by His spirit : " He that eateth Me, the same also 
shall live by Me" (St. John vi. 58). It would 
be but little to thank God for so many favors, 
unless we strive to render ourselves worthier of 
them and make a better use of them. 

Point III. — Jesus Christ will, after this life, 
communicate His glory, especially and most 
abundantly, to a Christian. He will rafee Him 
from the dead brighter than the sun: "/ will 
raise him up" (St. John vi. 40). The Divine 
Head will reunite Himself for ever with His 
members in everlasting glory : " That where I 
am, you also may be" (St. John xiv. 3). He 
will gather together His faithful followers in the 
bosom of His Father, to share with them the 
privileges, riches, joys, delights and ineffable 
glory of the heavenly inheritance which his 
Father has bestowed on Him : " That they may 
see My glory which Thou hast given Me" (St. 
John xvii. 24). Let us long for this happy 
reunion with our Head, which will make us like 
Him: " We shall be like to Him" (1 St. John 
iii. 2). We must, however, remember that in 
order to arrive at it, we are to suffer and humble 
ourselves as He did: "// we suffer with Him, 
that we may be also glorified with Him" (Rom. 
viii. 17). 



Twenty-Eighth Week After Pentecost. 475 

"Just Father, the world hath not known Thee" 
(St. John xvii. 25). 

Point I. — We pity the portion of idolaters, 

who know not God; we condemn worldly peo- 
ple, who have only a shadowy notion of Him. 
Are we less to be pitied, we who are proud of 
knowing God and yet serve Him in so cowardly 
a way? Attachment to things of earth prevents 
so many from attaining to the knowledge of 
God: is there no fear lest our lukewarmness 
prevent us likewise from possessing Him? 

Point II. — Jesus Christ has taught us with 
His own sacred lips to know the greatness, 
holiness, power and goodness of God; by His 
example He has shown us how to serve God. 
He is still conferring on us this favor through 
His teaching, His ministers and the abundant 
graces He bestows on us, in preference to so 
many thousands. I did not merit this favor any 
more than they, yet I abuse it every day by sin- 
ning with greater knowledge. Have I no reason 
to fear a more terrible punishment? 

Point III. — Jesus Christ has raised us to the 
knowledge of our God, so that we may strive 
to obtain the happiness of being loved as He 
is by our heavenly Father : " That the love 
wherewith Thou hast loved Me may be in them;" 
and that we may carefully preserve the precious 
advantage of being always united to Christ as 
members to their head : " And I in them" By 



476 Predestination of the Blessed Virgin. 

doing the will of His Father, Jesus merited His 
love ; by doing the will of Jesus, we shall remain 
firmly united with Him. When God has labored 
so much, prayed and suffered so much for us, 
can we still be afraid of doing too much for 
His glory and our own happiness? "But do- 
ing the truth in charity, we may in all things 
grow up in Him Who is the head, even Christ : ' 
(Eph. iv. 15). 



MEDITATIONS FOR THE FEASTS OF 
THE BLESSED VIRGIN. 

On the Predestination of the Blessed 
Virgin. 

Point I. — From all eternity God Almighty 
chose Mary to be the Mother of the Word 
Incarnate, destining her by this choice to possess 
the highest dignity that can possibly fall to the 
lot of a human being. Whatever is most great 
in heaven or on earth is as nothing in comparison 
with this exalted dignity. Mary is to be the 
Queen of men and angels, the Mediatrix of in- 
tercession between God and men. Let us thank 
God for the exalted dignity conferred upon our 
loving Mother and for having out of His great 
love for us raised her to this height of glory. 

Point II. — God predestined Mary to the 
fullest holiness that a creature can possibly be 
gifted with. There is neither sin nor imperfec- 
tion in the Blessed Virgin. Sanctifying grace 



The Immaculate Conception. 477 

in her surpassed that found in any man or angel. 
She was to have every virtue in supreme degree. 
All actual grace and all merit she was to ac- 
quire through grace, have never had, and never 
will have, anything to equal them. Let us be- 
seech God to grant us some share in her holiness. 
Let us strenuously endeavor to acquire it. 

Point III. — God predestined Mary to have 
the highest glory that any mere creature can 
ever possibly possess in heaven. All that is not 
God is to be below Mary. Let us congratulate 
her on such eminence of glory. Let us strive 
to merit her patronage. 



^December 8. 

Feast of the Immaculate Conception. 

Point I. — The Blessed Virgin was conceived 
without the original sin which stains the soul 
of the rest of mankind. Her character, as 
Mother of God, the honor of her Divine Son, 
her office of mediatrix, required this privilege. 
In her conception she was filled with graces and 
blessings, had the free use of reason and em- 
ployed it to consecrate herself to God. Let us 
rejoice with the Church at this special favor 
vouchsafed to the Blessed Virgin. Let us pro- 
test that we will never doubt it, and will hold 
until death this pious belief. 

Point II. — The Blessed Virgin was the 
Mother of God, Queen of men and angels, Mis- 



47$ The Purification of the Blessed Virgin. 

tress of the universe; yet to be the Immaculate 
One was to her more precious than any other 
privilege, because as such she was more agreeable 
to God. What God esteems in us, what He 
loves and what is the only thing worthy of our 
esteem and love is grace, virtue, holiness, and 
not mere advantages of body, mind, or high 
estate. 

Point III. — The Blessed Virgin, conceived 
without sin, and without tendency to sin, without 
disorder of the passions, albeit confirmed in 
grace by a special providence, did nevertheless 
stand in fear of sin; she avoided the occasions 
of it and was ever on her guard. What should 
we do, who are not confirmed in grace, who 
are born in sin, whose whole inclination leans 
towards it and who are full, moreover, of evil 
habits ? 



Feast of the Purification of the 
Blessed Virgin. 

Point I. — The Blessed Virgin, in order to be 
obedient to the law of God, hid away from the 
eyes of men her character of Queen, of Virgin 
and of Mother of God. She who submitted 
herself to the humiliating precept of purifica- 
tion, could not, to all appearances, possess any 
of those qualities. Let us learn to obey; even 



The Annunciation. 479 

when before the world our honor is at stake, 
God is well able to uphold it. 

Point II. — The Blessed Virgin makes a sac- 
rifice of her Son, offering Him generously to 
God, not as a matter of ceremony, as other 
mothers did, but in order that He might be 
consecrated to God as the world's victim. Let 
us offer to the Almighty whatever we have that 
is most precious. Our love is what He craves, 
but a love true, tender and generous. 

Point III. — The Blessed Virgin, as Mediatrix 
of intercession, offers in Sacrifice her Divine 
Son to appease an offended God, and this is the 
only Victim that could appease His wrath. Let 
us offer it ourselves in expiation of our sins. 
Let us thank our Holy Mother for what she 
has done in our behalf and implore anew the 
protection of our powerful Patroness. 



d&arcb 25* 

Feast of the Annunciation. 

Point I. — After having recalled to mind what 
passed between the Archangel Gabriel and the 
Blessed Virgin in the chamber at Nazareth, let 
us ponder the wisdom, goodness and mercy of 
God, Who determined to save the world by so 
wondrous a means as the Incarnation of the 
Eternal Word. Let us also apprehend that sin, 
from which He desired to deliver us, is some- 
thing very terrible, since it was needful to apply 



480 The Annunciation, 

to it a remedy so extraordinary. Let us thank 
God for His mercy, and let us abhor sin. 

Point II. — Let us consider the excessive 
humiliation of a God made Man and become 
even a little Child in the womb of the Blessed 
Virgin: He Who is eternal, impassible, im- 
mortal, almighty, all-wise, nay, wisdom itself, 
becomes subject to time, to suffering, to death; 
lowly, weak, nay, even a babe. The Creator 
unites Himself to our created nature, in order by 
means of His humiliations to make reparation 
for affronts offered to God and to teach us 
humility by His example. How base is it for 
a worm of the earth to give way to pride in the 
very sight of a God Who has stooped to lowliness 
so abject! 

Point III. — Let us reflect further on the sub- 
lime dignity to which the Blessed Virgin is 
raised. She is the Mother of God — a privilege 
which uplifts her above angels and men, — and, 
that she may acquit herself worthily of so won- 
drously high a station, God loads her with graces 
and blessings with a profusion that never will 
be equalled. Let us rejoice with our kind 
Mother at the great marvels God has wrought 
in her ; let us place ourselves afresh under her 
holy protection. 



The Annunciation. 481 

On the Virtues practiced by the Blessed 
Virgin at the Annunciation. 

Point I. — The Blessed Virgin was living in 
the practice of every virtue, the Holy Spirit 
thus preparing her to become shortly the 
Mother of God. When she knew that the time 
was near for the coming of the Messias, she 
longed for it most earnestly, that she might see 
her God glorified and man freed from the tyranny 
of sin. This was what she petitioned for in 
her prayers, this was the object of all her de- 
sires, and by her intercession and supplications 
she deserved that God the Son should hasten 
the time of His Incarnation. Let us conceive 
fervent desires for the glory of God and for 
our everlasting happiness : God will not fail to 
satisfy them. 

Point II. — When the Angel saluted the 
Blessed Virgin, she gave proof of her modesty 
in being troubled at sight of an angel in human 
form ; she manifested her prudence in not agree- 
ing at once with what was said to her ; she 
showed her faith in believing what the Angel an- 
nounced to her on the part of God ; she set forth 
her love of virginity by preferring it to the 
honor of becoming the Mother of God; she 
evinced her humility by calling herself the hand- 
maid of the Lord, and displayed her obedience 
in submitting to His commands. Let us imitate 
our Holy Mother in all these virtues. 

Point III. — When, after her consent, the Holy 

Ghost had formed in her virginal womb the 
31 



482 The Angelical Salutation. 

Sacred Body of the Messias, and she had con- 
ceived the Son of God, she adored Him with 
profound reverence ; loved Him as her God and 
as her Son; offered herself to Him to serve 
Him and to enter into all the designs that had 
led Him to make Himself Man. How blessed 
should we be, if before, during and after Holy 
Communion, we knew how to practice the virtues 
taught us by the Blessed Virgin! We should 
have need of no other method of making a good 
Communion. 



On the Angelical Salutation. 

Point I. — Hail, full of grace. The Angel 
salutes the Blessed Virgin as the envoy of the 
august Trinity, for the loftiest purpose ever de- 
signed, namely, the Incarnation of the Word. 
The angel, out of reverence, addresses her not 
by her name Mary, but calls her " full of grace," 
which is a more glorious title. She was in every 
sense "full of grace" ; — in her mind, her heart, 
her memory, her actions : she possessed sanctify- 
ing grace, actual graces, supernatural virtues, all 
the gifts of the Holy Spirit, and this fullness 
of grace surpassed all that the saints have ever 
possessed. Let us congratulate our Blessed Lady 
and ask for some participation in this grace. 

Point II. — The Lord is with thee, not only 
by His essence, presence and operation, as in 
other creatures, or by grace, as in the just; but 



The Angelical Salutation. 483 

by a very special grace, love, tenderness and 
close union ; by special protection and the direc- 
tion of all her powers and all her life, and that 
for ever. Let us act in such wise as that God 
may be in us as He was in our holy Mother. 

Point III. — Blessed art thou among women : 
thou art the only one exempt from the curse 
of sin, of barrenness and of the pains of child- 
birth; thou art the source of all blessings, as 
Eve was the source of all maledictions. Angels, 
men and all creatures will bless thee and award 
thee praises unnumbered; to these will I unite 
my own during life, in expectation of being per- 
mitted to bless and praise thee throughout eter- 
nity. 



On the Second Part of the Angelical 
Salutation. 

Point I. — St. Elizabeth added, " And blessed 
is the fruit of thy womb." Jesus, the Savior 
of the world, possessing the Godhead with all 
its perfections, contains in Himself all possible 
blessings. He is the source of all blessings which 
will be communicated to men, as well in the 
order of grace as in that of glory. Through 
Him the predestined will be blessed by the 
heavenly Father; to Him, throughout eternity, 
they will sing canticles of praise, blessing and 
thanksgiving. Let us strive to be of the number. 

Point II. — The Church concludes this saluta- 



484 The Doubt of St. Joseph. 

tion by the words : " Holy Mary, Mother of 
God, pray for us sinners now and at the hour 
of death." We call her by the name " Mary," 
to show our tender love for her; we call her 
" holy," because that is the quality she values 
most; we address her as "Mother of God," 
which is the culminating point of her dignity, to 
testify that we hope everything from the power 
this title imparts to her ; we ask her protection 
and her prayers throughout life, but above all 
" at the hour of our death," when we shall most 
need it. We say these words very, very often: 
let our devotion and confidence infuse into them 
due life and spirit. 

Point III. — We conclude with the word 
Amen; that is, we wish this may be, we hope it 
will be, we pray it may come about. We should 
begin and end all our prayers with such desire 
and such confidence. 



On the Doubt of St. Joseph. 
See page 28. 



On three Causes for Joy which the Blessed 
Virgin had when caressing Our Savior 
while still a Child. 

See page 44. 



Things which grieved the Blessed Virgin. 485 

On three Causes for Sorrow which the 
Blessed Virgin had when caressing Our 
Savior while still a Child. 
See page 45. 



On three Causes for Joy which the Blessed 

Virgin had while our Blessed Lord was 

working. 

Point I. — The Blessed Virgin felt the greatest 
joy in conversing with our Divine Redeemer, 
in serving Him and learning from Him the 
great mysteries about to take place in the found- 
ing of the Church. How many lights and 
graces and consolations must she have received 
in such holy discourse ! We, too, should take 
delight in meditating on the same mysteries, be- 
lieving the same truths and experiencing the like 
consolations. To this intent we must love Our 
Lord and desire to converse with Him. Let us 
ask the Blessed Virgin for such love and desire. 

Point II. — Mary rejoiced at seeing that some 
there were who recognized her Son as being 
what He really was — the Son of God; that 
they obeyed His doctrine; attached themselves 
to Him, and that true religion and true worship 
of God were about to be established in the world. 
Let us rejoice because our adorable Savior has 
been acknowledged and worshiped throughout 
the world. Let us, by our homage and strict 
observance of His law, acknowledge Him as our 
Lord. 



486 Things which grieved the Blessed Virgin. 

Point III. — The Blessed Virgin experienced 
a peculiar joy on beholding the miracles wrought 
by her Son, the praises bestowed upon Him and 
the crowds of people who followed Him to 
hearken to His heavenly teaching. Relatives, 
friends, and all true-hearted people congratulated 
her, called her " blessed " and wished her a thou- 
sand blessings. Let us congratulate our Holy 
Mother on hearing such glorious things said of 
her. 



On three Things which grieved the Blessed 
Virgin during her Son's Preaching. 

Point I. — She suffered extremely on witness- 
ing the arduous labors of her beloved Son, His 
poverty and lack of all things and the contempt, 
ill-treatment and calumnies He encountered. 
She well knew such was the will of heaven and 
that her Son submitted Himself to all with com- 
plete resignation, and she had need of the same 
for herself. Let us learn to bear all kinds of 
ills with the like resignation. 

Point II. — The second cause of affliction was 
the sight of the obstinacy of the Jews in not 
believing in the Messias, and in rejecting His 
grace. She grieved at sight of so many fruit- 
less labors, such base ingratitude and the mani- 
fold crimes daily committed by enmity to her 
Son. We in a manner renew her grief, when 
we allow the graces that cost her Son so dear 
to be wasted on us. 



The Sorrows of the Blessed Virgin. 487 

Point TI. — Her deep grief was caused by her 
foreseeing the evil which would befall her 
much-loved people, the whole Jewish race, by 
reason of their obstinacy. She knew that her 
Son, to punish this obstinate nation, would re- 
ject them wholly and take away their religion 
and worship ; she knew that the Jews would 
be accursed by God and that nations more docile 
and faithful would take their place and become 
the favored people. If we realized, as the 
Blessed Virgin did, the magnitude of the punish- 
ment, we should pity the multitudes who have 
forfeited the gift of faith, together with the vast 
number of sinners who have lost grace, and 
should tremble for ourselves. 



On the Sorrows of the Blessed Virgin dur- 
ing the Passion of her Son. 

Point I. — Let us consider what must have 
been the sorrow of the Blessed Virgin, when 
her dear Son bade her a last farewell, when 
she beheld Him expire on the Cross and when 
she received His dead body into her arms. Let 
us sympathize with the deep sorrows of this 
holy Mother. Let us ask her pardon for being 
the cause of them: Fac me vere tecum Here. 

Point II. — Let us meditate why God willed 
that His innocent Mother should suffer sorrows 
so exceedingly bitter. He wished it that she 
might be like to her Son, Who was the most 



488 Mary's Remembrance of the Passion. 

afflicted of men, that she might gain fresh 
glories and be proposed to us as a pattern in 
our own afflictions. 

Point III. — Let us ponder the virtues which 
the Blessed Virgin practiced in her sufferings : 
unshaken patience, entire submission to the com- 
mands of heaven, heroic generosity, tender love 
for her God, an admirable spirit of religion, sac- 
rificing for the honor of God a Son Who was to 
her infinitely dearer than life itself. After hav- 
ing marveled at these eminent virtues in the 
Queen of martyrs, let us beg her to obtain for 
us from her dear Son the needful graces to 
profit by her example and imitate her virtues, 
if it should please our Divine Savior to give 
us a share in her humiliations, sorrows and cross. 



Of the Remembrance the Blessed Virgin 
retained of the passion of her son. 

Point I. — The glory of Our Savior's resur- 
rection effaced not from His holy Mother's 
mind the memory of His Passion and Death. 
St. Paul believed in the glorious Resurrection, 
yet he bore always in mind the Passion and 
Cross of his Master ; he knew only " Jesus Christ 
and Him crucified/' St. Peter and St. Mary 
Magdalene wept during the remainder of their 
lives at recollection of the sufferings Jesus had 
undergone to blot out their sins. Other saints 
have meditated continually on these sufferings 



Benefits Received by Early Christians. 489 

and urged us to do the same. The Church puts 
on mourning every year, and sheds tears over 
the Passion of Jesus Christ. To the Blessed 
Virgin this mental picture of Calvary was more 
vivid still : she felt Christ's sorrows more than 
others did, because she loved more. 

Point II. — In her meditations while visiting 
the holy places of Calvary, the Sepulchre, and in 
the Sacrifice of the Mass established as a me- 
morial of that upon the Cross, she felt renewed 
within her the sorrow she had experienced 
on witnessing the death of her Son. At recol- 
lection of this, she w r ept bitter tears throughout 
her life. 

Point III. — The thought of the Passion of 
her Son kept up her love for Him, her gratitude 
and confidence. If we cherish it in our mind, 
we shall derive the like virtues from this holy 
thought. It will serve, moreover, as a powerful 
motive for contrition, for hope of the remission 
of our sins and the salvation of our souls. " // 
tt'£? suffer together, together shall we reign:' 



On the Benefits received by the 

Early Christians from the Presence of the 
Blessed Virgin. 

Point I. — She was their counsellor. God 
left His Holy Mother to the world after His 
Ascension, that the Apostles and the new-born 
Church might learn from her all that related to 



49° The Visitation. 

religion, the truths of the faith, the ceremonies 
of our mysteries and the practice of virtue. She 
was consulted as the living oracle and the in- 
structress of the faithful. Let us have recourse 
to her in our doubts, and she will obtain for us 
the all-needful light. 

Point II. — The Blessed Virgin was the Ex- 
emplar of the Church. Modesty, fervor, hu- 
mility, charity, devotion, every virtue shone in 
her. In all conditions of life, under every phase 
of fortune, on all occasions, each one beheld in 
Mary how he ought to shape his behavior; her 
life is a finished model of every kind of perfect 
holiness. We can and should profit by her ex- 
ample. To walk in her steps is true devotion to 
her. 

Point III. — She was their refuge. In their 
private afflictions, in public persecutions and 
under all necessities, the faithful had recourse to 
the Mother of God; they knew her power and 
that her goodness caused her to employ it to 
help them. Let us make use of these motives 
to animate our confidence. 



5ul£ 2. 

Feast of the Visitation. 

Point I. — The Blessed Virgin shows defer- 
ence to St. Elizabeth: she honors her by her 
visit; without regard to the fact that she is the 
Mother of God, she goes to her cousin first, 



The Visitation. 491 

salutes her first and pays respect to her with 
admirable humility. We have countless reasons 
for esteeming those with whom we associate : 
they are the servants and children of God; they 
are loaded with graces and favors from heaven. 
We know not ourselves what we are in God's 
sight. We ought to treat others with respect 
and deference, in imitation of the Blessed Vir- 
gin. 

Point II. — The Blessed Virgin manifests her 
love for St. Elizabeth. She loved her naturally 
as her near relative; and this love, sanctified by 
supernatural charity, became stronger and more 
marked; it was further strengthened by their 
meeting, by the tokens of affection and by the 
conversations of these two great Saints. Our 
faith, our calling, our hopes, Our Savior's wish, 
the command He has given us, all these oblige 
us to love one another. Let us, then, not fail in 
so pleasing a duty. 

Point III. — The Blessed Virgin gives proof 
of the wish to be of use to her relative, and 
she renders numberless services in her house. 
If, as opportunities arise, we help each other in 
our labors, our troubles, our sicknesses, we may 
say that we love one another; that is only a 
feeble friendship which is exhibited in compli- 
ments and empty show. 



49 2 The Death of the Blessed Virgin. 

On what Our Lord did at the Visitation of 
the Blessed Virgin. 

Point I. — As regards the Blessed Virgin, 
Our Savior employs her as intermediary in 
cleansing St. John from original sin and loading 
his parents with graces and blessings. Jesus 
teaches us in so doing that the Blessed Virgin, 
His Mother, is the intercessory help of sinners, 
as well as the patroness of the just. Let us have 
recourse to her, that we may abandon sin and 
increase in virtue. 

Point II. — As regards St. John, Christ not 
only purines him from sin, but fills him with 
grace ; He enlightens his understanding, strength- 
ens his will and fills his soul with unutterable 
joy. The holy precursor, while still in his 
mother's womb, recognizes his God, adores Him, 
loves Him. When our Blessed Lord comes to 
us in the Eucharist, or by interior visiting, He 
produces similar effects, if we allow Him to do 
so. Whence comes it that we have profited by 
them so little? 

Point III. — As regards St. Zachary and St. 
Elizabeth, Jesus honored them with His pres- 
ence, filled them with grace, brought a blessing 
into their house ; He set before them the example 
of humility, obedience, charity, devotion and 
piety, which His Holy Mother furnished. Let 
us profit by this example and especially by the 
sentiments of humility, gratitude and devotion 
which she manifested in her canticle : " My soul 
doth magnify the Lord" (St. Luke i. 46). 



The Death of the Blessed Virgin. 493 

On the Death of the Blessed Virgin. 

Point I. — The Blessed Virgin, in order to be 
quit of all that was mortal, had to die; also 
to submit to the general law that condemns all 
men to death; finally, to be in all things like 
her Son. She submits to death with profound 
humility, with entire confidence in the goodness 
of her God, with an ardent desire to resemble 
Him and be reunited with Him, Who was the 
object of all her love. How happy our death will 
be, if we accept it in such dispositions! 

Point II. — The Blessed Virgin dies without 
fear or agitation of mind, in perfect peace of 
conscience, without suffering or bodily disease, 
but only through the strength and vehemence 
of her love for her God. Her Son is present to 
fill her with joy, to receive her beautiful soul into 
His hands and to conduct it in triumph to 
heaven. Let us rejoice with our Holy Mother in 
the unspeakable sweetness of her death and de- 
sire for ourselves a holy death. 

Point III. — The Blessed Virgin is appointed 
by her Son the protectress of the dying: she 
is their pattern. She protects them by obtain- 
ing for them the grace to die well and teaches 
them to prepare, by angelic purity, by complete 
detachment and by tender love, for a good death. 
Let us strive to acquire this frame of mind and 
to merit Our Lady's protection by our devotion, 
our confidence and our prayers : " Now and at 
the hour of our death." 



494 Resurrection of the Blessed Virgin. 

On the Resurrection of the Blessed Virgin. 

Point I. — The first privilege of the Blessed 
Virgin's resurrection is, that after death and en- 
tombment her body was preserved from all de- 
cay and corruption. God kept this sacred body 
with special care, as indeed was fitting, since it 
had had the honor of receiving the Word In- 
carnate and of being consecrated by the inward 
presence of her God, become her Son. In Holy 
Communion we receive the same God made Man, 
and by His presence He confers on our bodies 
the privilege of resurrection : " I will raise him 
up " (St. John vi. 40). Let us foster this firm 
hope, that it may strengthen us against the hor- 
rors of death. 

Point II. — The second privilege of this resur- 
rection was that she rose from the dead at once. 
Others will rise again only at the end of the 
world ; but Mary, without undergoing this weari- 
some delay, rose again as soon as her body was 
laid in the tomb. Her Son, who assumes the 
title of the Resurrection and the Life — "•/ am 
the resurrection and the life" (St. John xi. 25), 
— would not delay giving resurrection and life 
to that sacred body from which He had received 
His own. Let us rejoice with our gracious 
Mother at this special favor, and in everything 
concerning our own resurrection submit to the 
decrees of Providence. 

Point III. — The third privilege of the Blessed 
Virgin's resurrection is that it was accompanied 



Assumption of the Blessed Virgin. 495 

by a glory beyond the power of words. The 

Blessed Virgin herself contributed to this, her 
beautiful soul returning from heaven to resume 
her body and communicate to it her glory and 
her happiness. Her Son, accompanied by His 
angels and saints, honored this glorious resurrec- 
tion. Let us aspire to a resurrection of a like 
nature. 



Buguet 15. 

The Assumption of the Blessed Virgin. 
On Our Lady's Glory in Heaven. 

Point I. — Let us consider the glory of the 
entrance into Paradise of the Mother of God, 
the pomp and state with which her Son welcomed 
her, the endearments He bestowed on her, the joy 
and acclamations of all the blessed Court of 
heaven. All the choirs of angels and the saints 
acknowledged, greeted and honored her as their 
Queen, their Mother, their Help. After having 
congratulated her on this glorious entry, let us 
cherish the desire to be where she is ; let us pre- 
pare to join her. 

Point II. — Let us consider the greatness of 
the glory Mary possesses in Heaven. The title 
of "Mother of God," the inconceivable fullness 
of her grace, the merits of a long life spent 
wholly in the practice of most heroic virtues, 
in acts of the most perfect holiness that ever 
was or ever will be, the important services she 
rendered to her God and her Son, all these were 



496 Confidence in the Blessed Virgin. 

the causes of glory that never will be equalled 
and that raises her above every thing that is not 
God. Let us labor joyfully for a God Who is 
so liberal in His rewards. 

Point III. — In the vast store of glory the 
Blessed Virgin possesses in heaven, she is : first, 
the object of the admiration, the blessings and 
the tenderness of all heaven; secondly, she it is 
who obtains for us God's most potent and sav- 
ing graces: Totum nos habere voluit per 
Mariant; thirdly, she is the Protectress, Queen 
and Mother of the Church and of all the faith- 
ful; fourthly, she is the object of the firm and 
tender confidence of the just as well as of sin- 
ners anxious to be converted. Let us pray to 
her every day to protect us in life and to usher 
us into heaven " at the hour of our death." 



On Confidence in the Blessed Virgin. 

Point I. — The Blessed Virgin knows what is 
necessary for us. She is able to help us and 
loves us tenderly. Her love will induce her to 
grant us what she knows to be needful and what- 
ever she can procure us. Hence our first ground 
for confidence is her knowledge of our needs. 
This knowledge is due to her, since God has 
given her to us as our Advocate, Queen and 
Mother. She is hound, therefore, to have a care 
for us. Still, if when she looks upon us and 
sees us to be living in sin and disorder, she can- 



The Nativity of the Blessed Virgin. 497 

not acknowledge us as of her household, she 
rejects our service and does not exert herself 
to bring us aid. 

Point II. — The second ground for our trust 
is in the power of our Protectress. She has all 
power with God ; she is His favored one and His 
beloved Mother: nothing is refused to her 
prayers. She is the treasurer and dispenser of 
God's gifts. Still, she does not employ her credit 
to obtain for us what would be in the way of 
our salvation, nor would she have us abuse the 
gifts she procures for our benefit. 

Point III. — The third ground is the love she 
bears us in the character of Mediatrix and of 
Mother. " To each one of us may be said: Be- 
held thy Mother." From this we derive our 
sweetest hopes. In our sufferings, afflictions and 
temptations, let us go to Mary, let us invoke 
Mary: "She must not be absent from our 
mouth, nor absent from our hearts." Let our 
thoughts, affections and words, all maintain this 
trust. 



September 8, 

Feast of the Nativity of the Blessed 

Virgin. 

Point I. — Mary is born for God, to serve 

Him, to love Him, to be His Mother and to 

enter into all the designs for which He made 

Himself Alan. Let us begin to live for God 
32 



498 The August Name of Mary, 

and regret the time ever since our birth during 
which we have not lived for Him. 

Point II. — Mary is born for men, to be their 
Mediatrix, Advocate and Mother. We should 
place all our confidence in her, next to that we 
must place in God. She will protect us if we 
have recourse to her, and we shall be blessed 
when she protects us. 

Point III. — Mary is born for her own sake, 
that she may acquire immense treasures of holi- 
ness, merit and glory. We should imitate her 
especially in this. Let us thank God for having 
given us so powerful a protectress, and so perfect 
a model. 



On the august Name of Mary. 

Point I. — The Blessed Virgin receives the 
name of Mary, which signifies one giving light, 
because she was to give to the world the Sun of 
justice to dispel the darkness of sin, and because 
she was to obtain for us the light of grace to 
guide us. We should rejoice in the rising of 
this splendid Day-star and ask her, with confi- 
dence, to help us to withdraw from the darkness 
of sin and to obtain the light of grace. 

Point II. — " Mary " signifies Sovereign 
Lady. We should acknowledge her as such ; we 
should render to her the respect, allegiance and 
service this title demands, and we should do 



The Presentation of the Blessed Virgin. 499 

nothing unworthy of faithful subjects of so per- 
fect a Sovereign. 

Point III.— " Mary " signifies Bitter Sea. 
She had a larger share than any other person in 
the bitterness and afflictions of her dear Son. If 
our Redeemer so far honor us as to allow us to 
partake of His sufferings, let us accept them 
gratefully and try to imitate closely the patience, 
generosity, and resignation of our loving Mother. 



Iftovembet 21. 

Feast of the Presentation of the 
Blessed Virgin. 

Point I. — Mary devotes and consecrates her- 
self to her God as soon as she is capable of 
doing so ; this she does, too, most promptly. We 
have not as yet given ourselves to God as we 
ought ; we are continually putting off giving what 
He has a right to expect from us. Let us assure 
Him that though we have been long in giving 
ourselves entirely to Him, our mind and our 
heart are now quite taken up with Him. " Too 
late have I known Thee, too late have I loved 
Thee, O infinite Goodness!" (St. Augustine). 

Point II. — Mary gives herself without re- 
serve; her consecration was not partial; every- 
thing in her was God's. Is it not an insult to 
God to offer Him a heart divided between Him- 
self and His creatures? Is it not an injury we 



5oo The Blessed Virgin in the Temple. 

do ourselves, since all that is not done for God 
is lost? 

Point III. — Mary gives herself for ever ; 
and never did anything contrary to this consecra- 
tion of herself. Let us blush for our incon- 
stancy and oft repeated acts of unfaithfulness 
and promise God that from this day forth we 
mean to yield ourselves irrevocably to Him. 



On the Life the Blessed Virgin led in the 

Temple. 

Point I. — In the holy dwelling-place. The 

Blessed Virgin in the temple looked on herself 
as living in a holy sanctuary, vowed to God and 
His holy service. She knew that in this hallowed 
dwelling-place her sole duty was to become a 
Saint herself, by serving the God of the Temple. 
The religious life we are called to lead has every 
advantage : it is a holy life and wholly conse- 
crated to God ; we ought to think only of sanctify- 
ing ourselves in it and through it. 

Point II. — In His sight. Mary lived always 
in the presence of God, united constantly to Him 
by thought, affection, and occupation. Our life 
should be of like character, if we would have 
our withdrawal from the world to be of service 
to us. " The solitude of the body cannot benefit 
us, if the solitude of the mind be wanting." 

Point III. — Have I ministered. She was 
occupied in the worship of God, for the well- 



St. Andrew. 501 

being of the house and the service of her com- 
panions. We ought to have the same feelings 
of love for our occupations and the performance 
of our duties. Let us imitate the intentions, 
fervor and perseverance of the Blessed Virgin. 



MEDITATIONS FOR FEASTS OF SAINTS. 

November 30. 

Feast of St. Andrew. 

Point I. — St. Andrew took up the Cross as 
a disciple of Christ; attached himself to Jesus 
by renouncing the world, and submitted to the 
gospel, that he might observe its precepts rigor- 
ously, together with its counsels of perfection. 
If we have left the world and professed that 
we are anxious to take up the Cross of our 
dear Lord, why do we carry it with so bad a 
grace ? 

Point II. — St. Andrew preached the Cross as 
an Apostle and traveled over many provinces to 
convert people to Our Lord. He labored and 
taught, putting himself to a thousand incon- 
veniences, that he might make unbelievers sub- 
mit to the shame of the Cross ; and he succeeded. 
We preach to Christians, console them and rouse 
them by the example of a crucified God; what 
we say to others let us apply to ourselves. 

Point III. — St. Andrew suffered the Cross as 
a martyr; longed for it with all his heart, has- 



5Q2 St. Francis Xavier. 

tened to it eagerly, embraced it joyfully, died on 
it generously: O bona crux, din desiderata! 
Let us search into our conduct, to see if we 
possess the like feelings as to the Cross and as 
to sufferings. 



December 3* 

Feast of St. Francis Xavier. 
"I became all things to all men" (i Cor. ix. 22). 

Point I. — St. Francis Xavier was all for 
God; all his person, plans, labors and the whole 
of his life. Let us recall to mind part of what 
he did to make God known and loved. How 
happy should we be, were our thoughts, designs 
and whole life devoted to God's service! 

Point II. — St. Francis Xavier was all for his 
neighbor. How much he undertook, how much 
he accomplished and how much he endured for 
the salvation of souls! The faithful whom he 
baptized are reckoned by hundreds of thousands, 
and the portions of the earth won by him for 
God and the Church are mapped out by provinces 
and kingdoms. Let us be ashamed of our un- 
willingness to work assiduously for God. 

Point III. — St. Francis Xavier was all for 
himself. Whilst laboring for others, he thought 
ever about securing his own salvation and per- 
fection. His examinations of conscience, his 
prolonged meditations, his seclusion whenever he 
could manage to be in some solitude or at the 



The Death of St. Francis Xavier. 503 

foot of the altar, together with his constant mor- 
tifications, make clear that he never forgot him- 
self. Unless we labor earnestly to save our own 
soul, we shall never be fit to win other souls to 
God. 



On the Death of St. Francis Xavier. 

Point I. — Three things made the death of St. 
Francis Xavier holy and surpassingly sweet. 
The first was the prodigious number of good 
works and holy actions he had performed during 
life. These are the lamps which he held while 
waiting for the Bridegroom: "Lamps burning 
in your hands" (St. Luke xii. 35). "So let 
your light shine" (St. Matt. v. 16). Let us 
do good while able and our death will be a good 
one. 

Point II. — The second thing was the saintly 
habits he had contracted during life, which 
caused him to act as a Saint when dying. He 
believed, hoped, loved and lovingly pronounced 
the holy Names of Jesus and Mary, because he 
had done all this throughout his life. Let us 
form holy habits; they will influence us at the 
hour of death. 

Point III. — The third cause of his holy death 
was the Providence of God. He had abandoned 
himself to God's care during his life, and God 
had care for his death. It was not God's will 
that he should have any human help to comfort 



504 The Three Japanese Martyrs. 

him; Providence alone consoled him in death as 
it had been his trust in life. He died in the 
arms of Him to Whom he had given himself. 
Let us surrender ourselves to the same loving 
Providence, and it will take care for our death. 



3Februar£ 5» 

Feast of the Three Japanese Martyrs. 

Point I. — Grace made them three holy Re- 
ligious. It withdrew them from the midst of 
unbelief to make them embrace Christianity and 
afterwards caused them to enter the religious 
state, where they practiced the most heroic vir- 
tues; thus preparing them for martyrdom. Let 
us be encouraged by the example of these Saints 
to acquire the perfection they attained in so 
short a time. 

Point II. — Grace made them three holy 
apostles. They preached the faith of Jesus 
Christ in their native country, despite the threats 
and persecutions of the tyrant monarch. In the 
public squares, in the prisons, on the cross, they 
proclaimed the Christian faith, and their holy life 
was a visible proof of the truth they upheld. 
Our preaching and labors will bring forth much 
fruit in souls, if they are accompanied by good 
example. 

Point III. — Grace made them three holy 
martyrs. They suffered ill-usage and imprison- 
ment with constancy; heard with firmness their 



St. Matthias. 505 

sentence of death; joyfully greeted the cross 
whereon they were to suffer; died on it with 
Christian fortitude, and, in dying, converted very 
many heathens. Let us beg them to obtain the 
conversion of others and virtue, zeal and patience 
like theirs for ourselves. 



afebruars 24* 

Feast of St. Matthias, Apostle. 

Point I.—" The lot fell upon Matthias" 

(Acts i. 26). What seems to us chance, or a 
disposition of men, in the guidance of the world 
or of our own selves in particular, is an effect 
of the Providence of God, Who rules all events 
with infinite wisdom and goodness. Let us adore 
this Providence and submit joyfully to God's 
commands. 

Point II. — " And he was numbered with 
the eleven Apostles." What a happiness it 
was for this Saint to have been raised to so great 
a dignity! And how fortunate are we to have 
been called to a similar vocation! Let us strive 
to fulfill it. 

Point III. — Judas by his treachery for- 
feited the Apostolate. Who then has not cause 
to fear for his steadfastness? Let us endeavor 
not to render ourselves unworthy of persevering. 
Let us ask God every day, particularly at Holy 
Communion, for the gift of perseverance. 



5o6 St. Joseph. 

/Ifcarcb 7. 
Feast of St. Thomas Aquinas. 

Point I. — St. Thomas left the world and all 
his family expectations, in order to follow 
Christ in poverty and to merit the rewards 
Jesus has promised to those who follow Him. 
Let us revive our faith and our hope in these 
promises and deepen in our mind the contempt 
we have conceived of the world. 

Point II. — St. Thomas was great as a Re- 
ligious. To the observance of his vows and of 
his rule, he united devotion to the Blessed Vir- 
gin, to the Passion of Our Lord and to the 
Blessed Sacrament. We can and should imitate 
him in his regularity and his devotion. 

Point III. — St. Thomas was great as a Doc- 
tor of the Church, but it was not this that made 
him a Saint. He sanctified himself by the godly 
use he made of his knowledge and by conform- 
ing his life to what he knew he ought to do. 
We shall be learned enough if we use our lights 
to glorify God and perform what we know God 
requires from us. 



dfcatcb 19. 

Feast of St. Joseph. 

Point I. — St. Joseph was the happiest of men; 
by reason of the choice God made of him to 
be the reputed father of Our Savior and the 



St. Joseph. 507 

husband of the Blessed Virgin, so as to make 
use of him in the most important of all affairs, 
namely, the redemption of the world. Let us 
congratulate this Saint on his high dignity and 
on the graces and blessings God bestowed on him 
to enable him to act up to it. 

Point II. — St. Joseph was the happiest of 
men in life. His familiar dealings with Jesus 
and Mary, their example, the graces and means 
of salvation he was every moment receiving were' 
to him the source of eminent holiness. Let us 
recall to mind this intercourse and this example, 
that we may profit by them. 

Point III. — St. Joseph was the happiest of 
men in death. He died attended, comforted 
and encouraged by the Blessed Virgin his Spouse 
and passed away in the arms of Our Savior, 
through Whom he hoped for the happiness which 
Jesus was able to give him. Let us be devout to 
Jesus, Mary and Joseph during life ; they will 
make happy our death. Let us beg the Saint 
to obtain for us this favor, the most momentous 
of all. Let us lay before him that Jesus, Who 
obeyed him on earth, will refuse him nothing in 
heaven. 



508 St. Philip and St. James. 

2lprfl 25. 

Feast of St. Mark, Evangelist. 

On the three Qualities of Evangelical 
Laborers. 

Point I.—" You are the salt of the earth " 

(St. Matt. v. 13), Our Lord said to them; 
which means that they are to heal what is 
wounded, preserve what is sound and impart a 
relish for things eternal; but if the salt have 
lost its savor, it is good for nothing, it will be 
thrown away and trodden disdainfully under 
foot. This is what happens to laborers who are 
not what they ought to be. 

Point IL— " You are the light of the 
world." Evangelical laborers should receive 
light from God, as do the stars from the sun. 
Study, prayer and meditation will fill us with 
this heavenly light. 

Point III. — " A city seated on a mountain 
cannot be hid." Gospel laborers are exposed to 
the view of the world : they should set only good 
example. 



flBat> I. 

Feast of St. Philip and St. James. 

On three Things Our Lord recommends to 
His Disciples. 

Point I. — The first is patience : " / send you 
as sheep in the midst of wolves" (St. Matt. x. 



The Finding of the Holy Cross. 509 

16). We must be prepared to suffer many 
things if we desire to labor for the salvation of 
souls. 

Point II. — The second is disinterestedness. 
We must look for nothing save the glory of God 
and the salvation of our neighbor. Any one who 
labors selfishly for the world only and its vanities 
cannot advance the interests of God. 

Point III. — The third is great zeal : " The 
harvest indeed is great" (St. Matt. ix. 37), 
and ready for the reapers. We must work, and 
ask God to bless our labors. 



^ibas 3. 

The Finding of the Holy Cross. 

The Cross, which we have so often before our 
eyes, teaches us four great truths. The first is 
the value of our soul, since God, Who knows 
all things, shed His Blood and gave up His life 
on the Cross in order to ransom our soul. Let 
us not lose it, but take all the care of it which it 
deserves. 

The second truth is the heinousness of sin, 
since, in order to expiate it, it was necessary for 
a God to die upon a cross. Let us hate sin with 
all our heart. 

The third truth is the severity of the Divine 
justice, since God chose so terrible a mode of 
satisfaction. Let us keep this justice in dread. 

The fourth truth is the deep love our Re- 



5io St. John Francis Regis. 

deemer has shown for us. Let us love a God 
Who died on a cross to show us His love. 



June 16» 

Feast of St. John Francis Regis. 

" To the poor the gospel is preached " 
(St. Luke vii. 22). 

Point I. — St. John Francis Regis may well 
be called the Apostle of the Poor. The reason 
why he was inflamed with zeal for them was 
that he found in them more motives for compas- 
sion, more grounds for consolation and more oc- 
casions for merit. The rich, he said, have the 
bread of the word in abundance, while the poor 
often perish for want of this food. Alas ! they 
are deprived alike of spiritual and temporal help. 
Can we remain unmoved by this kind of poverty, 
even if we have no feeling for their other mis- 
fortunes? 

Point II. — Generally speaking, it is more 
consoling to labor for the salvation of the poor. 
We speak to them more freely, they listen with 
greater docility, have fewer allurements to sin 
and fewer hindrances to virtue. The conversions 
which cost St. John Francis Regis least were the 
conversions of the peasants. Let the rich 
tremble at their condition; let the poor appre- 
ciate their good fortune ; let apostolical men ex- 
amine into the sources of their zeal : if their sole 
aim is to labor in the field of Our Lord, who 



St. Aloysius Gonzaga. 511 

can prevent them from reaping so easy and so 
bountiful a harvest? 

Point III. — As a common rule, there is more 
merit gained in our dealings with the poor: 
our charity is purer; the deceptions of self-love 
are less to be feared; faith alone promotes and 
sustains our efforts. " In working for the poor," 
said St. John Francis Regis, " I shall gain more 
and risk less." Oh, how many gospel laborers 
will have no further reward than the applause 
and fame gained among the rich ! Were we then 
to consult our own interests only, we ought to 
employ ourselves more willingly for the poor. 



$une 21. 

Feast of St. Aloysius Gonzaga. 

Point I. — He was in the world, without his 
heart being attached to the world, and his 
only thought was to serve God in the most per- 
fect way. Let us in our state of life do what this 
Saint did in his. 

Point II. — He became a Saint by giving up 
the world with a generous contempt for it; he 
had made a sacrifice to God of all he had and of 
all he could expect to have. We, in our degree, 
have made a similar sacrifice ; let us renew it joy- 
fully. 

Point III. — He became a Saint by ever re- 
jecting the spirit of the world; not to do this 



512 Martyrs of England. 

is a failing many are guilty of ; let us not be of 
the number. 



Jfeaste of tbe Bpostles anfc dBartsrs ot jÊnQlanfc 

Point I. — What we owe to the Apostles and 
Martyrs of England. By the ministry of these 
great Saints we now share in the graces brought 
to us in the Church of Jesus Christ. These men 
it was who banished idolatry from amongst us, 
overthrew the idol temples, preached the word 
of God, planted the faith in our country and 
sealed it with their blood. What great obliga- 
tion are we under to them for so unspeakable 
a benefit ! How can we acknowledge it, save by 
causing that seed of religion to fructify, which 
they watered by their sweat and with their 
blood? 

Point II. — What we owe to all the succes- 
sors of our first Apostles and to our own 
pastors. They succeed to the ministry of our 
early Saints, watch for the good of our souls, 
to them is entrusted the saving of our souls, and 
they will have one day to render an account of 
them to Jesus Christ. Let us therefore pray for 
them, and be submissive and obedient to them. 
Our obedience will cause them to acquit them- 
selves of their heavy charge with joy and not 
with grief, which, as St. Paul observes, would 
be to our great loss. 

Point III. — What we owe to ourselves. 



Martyrs of England. 513 

First, to continue firm in the faith; not to have, 
if possible, any connection, either of friendship 
or companionship, with the enemies of religion, 
unless with the object of contributing to their 
conversion. Secondly, to have a thorough aver- 
sion to all books which might weaken our re- 
ligious principles ; a single reading of one such 
work, were it only during a quarter of an hour, 
might be capable of shaking our faith. Thirdly, 
to regulate our conduct, not by worldly maxims, 
but according to the gospel : what would it avail 
us to possess true faith and contradict it by our 
works; to believe as Christians and live like 
heathens ; to have been born in the true religion 
and disgrace it by disorderly conduct? We con- 
gratulate ourselves on being the children of the 
Saints who preached to us the Word of God; 
let us then live holily as they did, that is, with 
the life of faith, since it is only by such title 
that we can hope for the happiness of the Saints 
whom we honor as our apostles. " Remember/' 
says St. Paul, " your prelates who have spoken 
the word of God to you: whose faith follow, 
considering the end of their conversation" (Heb. 
xiii. 7). This is the true way to honor them 
and merit their protection. 



33 



514 St. John the Baptist. 

3une 24* 

Feast of St. John the Baptist. 

Point I. — The angel who foretold the birth 
of the holy Precursor said he would be great 
before the Lord, austere towards himself and 
zealous for the salvation of others ; that the 
Holy Ghost would dwell within him and would 
guide him in all his acts. We ought to be con- 
vinced that the only true greatness is to be 
great before God, who sets value on virtue and 
holiness alone. Let us imitate the greatness of 
St. John and, in order to do this, give ourselves 
up to the guidance of the Holy Ghost. 

Point II. — St. John was the first to be sanc- 
tified by Our Lord after His Incarnation. 
Jesus cleansed his soul from original sin before 
birth ; He bestowed on him a profusion of sanc- 
tifying grace; He gave him the gifts of the 
Holy Ghost, infused virtues and abundant actual 
graces ; He anticipated in him the use of reason ; 
He made Himself known to him; He filled him 
with holy joy. What is still more observable is, 
that from the time when St. John was sancti- 
fied he began to live for God. Let us too live 
now for God, if we have not done so from our 
earliest years. 

Point III.— At the birth of St. John, God 
worked wonders in the house and bestowed 
upon his parents all kinds of blessings. His 
birth was a matter of public rejoicing, but the 
greatest favor of all was that the hand of God 



St. Peter. 515 

was already on him, never to be withdrawn. 
Let us entreat Our Lord, since He comes to us 
to-day, to take us for ever under His protection 
and give us grace to abandon ourselves entirely 
to His holy guidance. 



5une 29. 

Feast of St. Peter. 

Point I. — Our Savior chose St. Peter for His 
chief Apostle, to be the father of Christians and 
His Vicar on earth; for this end He gave him 
three things. The first is His teaching, making 
him the oracle of the world and the faithful in- 
terpreter of the truths of religion. Let us be 
thankful to God for having made known to us 
these truths and be confounded at the unworthi- 
ness of our life. 

Point II. — The second thing is His author- 
ity. Jesus gave St. Peter very great power by 
reason of his primacy in the Church for the 
guidance of the faithful. Jesus, moreover, gave 
him the light, zeal, charity and meekness neces- 
sary for the rule of souls. Let us thank God 
for having placed us in the bark of St. Peter, 
to wit, the Church Catholic, where we are as- 
sured of salvation, unless we ourselves choose 
to lose our souls. 

Point III. — The third thing is His cross, St. 
Peter wishing to die upon it as Jesus his Master 
died. He died thereon with a generosity worthy 



5i6 Commemoration of St. Paul. 

of the head of the Church, and of a faithful dis- 
ciple of Jesus crucified. This cross was a gift 
no less worthy of St. Peter than his high dignity 
and his apostolate. It is a principle with us 
that crosses and afflictions are not a less benefit 
than endearments and consolations. Let us show 
forth by our conduct that we are fully convinced 
of this truth. 



5une 30» 

The Commemoration of St. Paul. 

Point I. — St. Paul accuses himself of having 
been carried away by the vehemence of his 
blind zeal to become a blasphemer and per- 
secutor of the Church of Jesus Christ; he 
wishes to teach us that guilty conduct is no ob- 
stacle to great holiness, when there exists a sin- 
cere desire to abandon it and give oneself to 
God. Let us detest our wicked doings, and beg 
forgiveness for them. God will gladly grant it. 

Point II. — Grace prepared the way for the 
conversion of St. Paul: it sought him out when 
we went astray, urged and by its mighty power 
overcame him, and out of a great sinner made 
of him a great Saint, and even a great Apostle. 
Let us thank God for having borne with us in 
our disorders and for having withdrawn us from 
them by his grace. Let us love him with our 
whole heart, and be as much devoted to him as 
we have heretofore been hostile to Him. 



St. James, Apostle. 517 

Point III. — St. Paul, having given himself to 
our Blessed Lord, loved Him alone and loved 
Him dearly. For Him alone he labored, and 
for His glory; he made Him known with true 
zeal, he suffered dire persecutions, cruel tortures, 
chains and death for His honor and the gospel's 
sake. If we are not able to do as much as this 
great Apostle did, let us at least do what we 
can for Jesus. He will accept our good desires 
and will reward our labors ; our crown is already 
being prepared for us. 



Suis 25* 

Feast of St. James, Apostle. 

Point I. — The mother of St. James makes 
request for her sons of worldly greatness. 
Our Blessed Lord urges them to acquire heav- 
enly glory. Let us consider how blameworthy 
is the ambition of this woman and how inspiring 
the ambition Jesus Christ suggests to us, moving 
us to desire eternal riches. 

Point II. — " Can you drink the chalice that 
I shall drink?" (St. Matt. xx. 22.) This is 
the means whereby Our Savior proposes that we 
should gain heavenly treasures. This chalice is 
bitter; but Jesus drank of it first. He Himself 
offers it. He offers it to those most nearly re- 
lated to Him, to His best friends. It is soon 
drained. These truths are so many mitigations 
of our sufferings. 



5i8 St. Ignatius. 

Point III. — St. James drank of this cup 
generously. He underwent labors, persecutions 
and death and after these was seated at the right 
hand of his Lord in heaven. Let us admire his 
generosity, congratulate him on his happiness, 
aspire to the like glory, and let us not complain 
if our Blessed Lord ask us to walk along the 
same road. 



Suis 31- 

Feast of St. Ignatius. 
On the Vocation of St. Ignatius. 

Point I. — God Almighty made choice of St. 
Ignatius, calling him to Himself and to His 
holy service, from the tumult of war, the en- 
tanglements of the world and the irregularity 
of his life. After having appreciated anew this 
vocation, let us consider in what ours resembles 
it, that we may thank God for both the one and 
the other grace. 

Point II. — The means which God made use 
of to draw the Saint to Himself are truly mar- 
velous. His shattered limb, his imprisonment, 
his irksome tedium, his inability to find any 
romances to read, his being forced to put up 
with Lives of the Saints, the appearance to him 
of the Blessed Virgin and of the chief of the 
Apostles, St. Peter, were the means God em- 
ployed to win him to God. Let us recall to 
mind what God has done to attract us to His 



St. Ignatius. 519 

service, and we shall be convinced that He has 
had special care, coupled with extraordinary 
love, for us. "In this have I known that Thou 
hast chosen me." 

Point III. — God called St. Ignatius in order 
to sanctify him and make him the father of a 
vast number of saints, a zealous defender of 
the Church, an Apostle of the world at large and 
a wonderful instrument of His glory. How 
many graces and merits, how much glory would 
this great Saint have lost, had he been untrue to 
his vocation ! Let us work out our own calling ; 
it has the like aim and end. 



On the Designs of St. Ignatius in founding 
his Society. 

Point I. — St. Ignatius sought to make God 
known, loved and served throughout the world, 
by every class of people and for all time. He 
aspired to serve the Church by opposing her 
enemies, reforming the faithful, converting un- 
believers. He resolved to save souls, laboring 
for all future ages, for all conditions of people 
and for all nations. He aimed at driving igno- 
rance out of the world and restoring the science 
of salvation. Let us admire his greatness of 
soul in these designs and blush that we are doing 
so little for God. 

Point II. — He chose the best means to in- 
sure success is his plan. Study, teaching, 



520 St. Laurence. 

preaching, the administration of the Sacraments, 
direction, missions in every portion of the world, 
the most devoted attachment to the Church and 
the Holy See are a part of the means which he 
wished the Society to employ. How are we, 
each one in his degree, using these means? 

Point III. — Let us be astonished at the suc- 
cess God gave him: unbelievers converted, her- 
etics put to confusion and brought back to the 
one fold, morality re-established, the fréquenta- 
tion of the Sacraments introduced, people of all 
conditions instructed in the science of the saints 
— such was a part of his success. Let us thank 
God for the blessing He has bestowed on St. 
Ignatius and his children. Let us too have part 
in these generous purposes and ask God to con- 
tinue to bless them. 



Bugust 10. 

Feast of St. Laurence. 

Point I. — St. Laurence desired to suffer for 
his God, and, when the wished for occasion pre- 
sented itself, he bore everything with patience, 
perseverance and joy; he even mocked at the 
pagan tyrant. We are willing to suffer when 
great inconvenience is felt by us, but when trou- 
ble does come, our impatience and our sadness 
make evident the unreality of our desires. 

Point II. — The love St. Laurence had for 
God made him anxious to suffer greatly. 



St. John Berchmans. 521 

" The love of God could not be extinguished by 
Hre." We shall suffer generously if we love 
God, Who has suffered for our sake, Who sends 
us sufferings and Who takes complacence in see- 
ing us suffer, that He may be able to reward us. 
Point II. — The love St. Laurence had for 
God caused him to love the poor, who are the 
children of God and brethren of Jesus Christ. 
We exhort others to love the poor and to do 
them good, because they belong to Our Lord. 
We too should have care for each other with 
great charity and much earnestness. 



August 13. 

Feast of St. John Berchmans. 

On Three Spiritual Maxims of this Saint. 

Point I. — " Unless I become holy when 
young, I shall never be holy." " Out of the 

abundance of the heart the mouth speaketh " 
(St. Matt. xii. 34). The maxims that any 
one has constantly on his lips, give us an insight 
into his life and reveal to us the motive power 
that rules it. Hence the fixed resolve of the 
Saint to become holy forthwith explains the de- 
termination of his character and the secret of 
his success : namely, he set an end clearly be- 
fore him and pursued it with earnestness and 
perseverance until he had attained it. God 
wishes us to be holy and gives us superabundant 



522 St. John Berchmans. 

grace. Why then are we not holy? The rea- 
son is not far to seek. 

Point II. — " My greatest mortification is 
the Common Life." The Saint did nothing 
extraordinary in the way of fasting, or vigils, or 
disciplines. His pious practices were part of the 
day's work and expected from every member 
of his Order: prayer, examination of con- 
science, spiritual reading, daily Mass, frequent 
Confession and Communion, hard study, punc- 
tuality at duties, poverty, chastity, obedience, 
humility and self-effacement, charity leading to 
supernatural love, especially of all his com- 
panions in Religion. Truly, the means of holi- 
ness are near at hand. No one need ask: Who 
will take wing and fetch them from afar? 

Point III. — " I will burst asunder rather 
than break one of my Rules." So great an 
esteem had the Saint for the Rules which St. 
Ignatius drew up for the guidance of life, in 
praying mentally and vocally, in studying and 
taking recreation, in eating, drinking, sleeping, 
walking, looking at others, conversing with them 
and all other apparently trivial actions, that the 
book containing these Rules was ever open on 
his table by day and was placed by him under 
his pillow by night. He never passed a day 
without meditating on some portion of it. He 
asked, when dying, that it might be brought to 
him and passed away with it in his hands. The 
sanctity of this holy youth was the outcome of 
his scrupulous observance of rule. He kept 



St. Bartholomew. 523 

all the Rules, in all particulars and in all per- 
fection. Hence he was an angel on earth and 
the model of a human life. 



BUQU6t 24. 

Feast of St. Bartholomew. 
On the Vocation of the Apostles. 

Point I. — Let us consider the high dignity 
of the Apostolate, the loving choice God made 
of the first Apostles, and the end He proposed 
to Himself when calling them. They whom 
God has chosen for a similar purpose should 
out of gratitude be surprised at the goodness of 
the great God Who has called them. 

Point II. — Let us consider the graces God 
bestowed on the Apostles in order that they 
might carry out their vocation, the instructions 
He gave them and the examples He placed be- 
fore their eyes. All this was meant for us as 
well as for the Apostles. Let us profit even as 
they did. 

Point III. — Let us consider the faithfulness 
of the Apostles in following their vocation, all 
their zeal and labors, the tortures they endured, 
their world-wide fame, their reward. These are 
so many motives to rouse us to do what our 
vocation demands. 



524 St. Louis, King of France. 

ftugust 25. 

Feast of St. Louis, King of France. 

Point I. — The life of St. Louis is very 
instructive for us. This holy king possessed 
all the virtues and great qualities suitable for 
his lofty position and those equally which make 
a perfect Christian: humility, patience, charity, 
piety, mortification. What a matter of con- 
fusion for us, that a king should become holy 
in a state of life where everything seems to be 
opposed to holiness, while we who are in a state 
of life where all tends to sanctity, are not saints ! 

Point II. — His death undeceives us. We 
see that greatness, riches, glory and royalty 
itself do not prevent any one from dying; that 
at death we all become equal; and that nothing 
but sanctity can afford us security when passing 
through the terrors of our last hour. Let us 
choose holiness in preference to all else. 

Point III. — The glory of St. Louis in 
heaven and on earth inspires us with courage. 
We see the great ones of the world pass away 
and lapse into eternal oblivion, and often into 
irreparable woe, while the saints die only that 
they may reign for ever. Hence we must 
conclude that it is better to be a saint than to be 
a king. Providence did not choose us to be 
kings in this world; but desires that we should 
reign as monarchs in heaven, which is infinitely 
more to our advantage. 



St. Augustine. 525 

August 28» 

Feast of St. Augustine. 

Point I. — The change worked in St. Augus- 
tine was wondrous great. Out of a young 
voluptuary grace made a very rigorous peni- 
tent. Throughout his life he wept over his 
sins, did penance for them and when dying was 
reciting the Seven Penitential Psalms. How is 
it that we, convinced as we are that we have 
most grievously offended God, avoid so carefully 
all penitential exercises? 

Point II. — From being a haughty man of 
learning, grace made of him a humble and 
docile believer. No saint had ever greater 
reverence for whatever is practiced in the 
Church, or was more submissive to all that was 
taught him. Such a spirit of docility in a be- 
liever is a sign of predestination: Erunt omnes 
docibiles Dei (St. John vi. 45). Libertines 
alone play the sceptic and freethinker as re- 
gards the truths of religion. 

Point III. — From an obstinate heretic God 
made him one of the greatest Doctors of the 
Church. All the intellect, light and learning 
he possessed, he employed in the service of the 
Church and for its defense, and the benefits he 
conferred upon it were of the highest order. 
The talents God has given us let us use for Him- 
self and His Church and not for vain and am- 
bitious purposes. 



526 St. Peter Claver. 

September 9. 

Feast of St. Peter Claver. 

Point I. — Perhaps the most striking char- 
acteristic of this Saint was that his life was 
planned on an heroic scale. Nothing lower 
than the very highest degree of heroism would 
satisfy his love of perfection. Born and trained 
in luxury, he consecrated himself to the salva- 
tion of the blacks. At the conclusion of his 
philosophical studies in the Society of Jesus, he 
petitioned to be sent to New Granada, at that 
time the market of Eastern produce and espe- 
cially of human flesh. After a delay of two 
years the coveted permission was granted, and 
he immediately set off, though yet unordained, 
as though fearing that the leave might be re- 
voked. What an example to us all ! 

Point II. — His heroism was shown not only 
by choosing the most comfortless of the foreign 
missions then known, but by his labors during 
nearly forty years amongst a race of people the 
most despised and abhorred on the face of the 
earth. When he took his last vows, he signed 
himself, " The Slave of the Negroes for ever." 
They came packed closely in the holds of ships, 
covered with sores, many of them hovering be- 
tween life and death. The Saint used to prom- 
ise a novena of Masses to the person who first 
brought him news of one of the slave-ships hav- 
ing been sighted. He was like a merchant 
watching the arrival of his ship freighted with 



St. Peter Claver. 527 

pearls and precious stones and rejoicing to see 
the vessel in port and all his treasures -safe to 
hand. What would the world be if even some 
few had the zeal for souls of St. Peter Claver! 
Point III. — The following details may help 
to show more fully the extent of his heroism. 
On the arrival of every slave-ship, he hurried on 
board, taking with him disinfectants, food, med- 
icines, chocolate, tobacco, articles of clothing, 
everything that could comfort and gratify them. 
He escorted such as had survived the horrors 
of the voyage to the sheds in which they were 
huddled together like cattle, lived with them by 
day and night, instructing and baptizing them, 
hearing their confessions, preparing them to 
make their first Communion or to meet their 
God after death, consoling them with the hope 
of a happy eternity, covering the most suffering 
amongst them with his cloak, or putting it under 
them to protect them from the wet and damp, 
or from the blood flowing from their wounds. 
It is related that the cloak always emitted a 
sweet odor. At the end of thirty-two years, 
he was stricken down by the plague. His heroic 
life was crowned by the ingratitude of those 
chiefly who had experienced the greatest proofs 
of his love. Water could not quench, death 
could not destroy that love. The Saint loved 
the Negroes for God's sake and was the only one 
who went near them without the intention of 
profiting by them. Again, what an example of 
zeal carried to its highest point! 



528 Exaltation of the Holy Cross. 

September 14. 

Feast of the Exaltation of the Holy Cross. 

Point I. — The Exaltation of the Holy Cross 
took place not only when the Emperor Heraclius 
carried it in triumph; but it was exalted when 
God chose to make it an object of veneration 
to the universe; so that it has become the chief 
ornament of every crowned head and the most 
glorious mark of distinction amongst men. Let 
us hence learn that God can cause glory to be 
the outcome of our deepest humiliations. 

Point II. — The Exaltation of the Cross is 
still more admirable in the Church, which re- 
gards it as the bed of her dying Spouse, the 
throne of His love, and the instrument of His 
victory. She has taken up the Cross as the 
means of making herself known. In her Sac- 
raments and in all her ceremonies she shows 
forth the Cross, with the Cross gives all her 
blessings and encourages all hopes. Since we are 
Christians, the Cross should be not our glory 
only, but the object of our confidence. 

Point III. — The Cross is also exalted in the 
mind and heart of every believer. In it each 
finds the source of solid consolation. In tempta- 
tions, fears and afflictions the Cross sweetens 
our sufferings ; it gives us courage against the 
devil and reliance on the approach of death. 
Let us not seek our consolation and trust any- 
where else. 



St. Matthew. 529 

September 21» 

Feast of St. Matthew. 

Point I. — St. Matthew toiled, as a collector 
of the customs, to gain worldly riches, but our 
Blessed Lord called him to follow Himself, that 
he might win heavenly riches. He was blessed 
in being summoned to God's service and still 
more blessed in obeying the call with faithful- 
ness. Let us correspond faithfully to our voca- 
tion. 

Point II. — St. Matthew, in order to declare 
himself publicly a disciple of Our Lord, pre- 
pared a banquet, to which he invited Jesus 
and all the most important men of business who 
were his friends. Our Blessed Savior invites 
us to His table in order to declare Himself our 
friend. Let us stand by Him, come what may, 
without fear or human respect. 

Point III. — St. Matthew wrote his gospel, 
and not only practiced what it contains, but gave 
also his labors, sufferings and life, in order that 
the truths this gospel teaches might be received 
with welcome. We believe in the same gospel ; 
we should not be satisfied with doing this, or 
even with practicing what it contains : we should 
also lead others to the practice of the eternal 
truths. 



34 



53° The Guardian Angels. 

September 29. 

Feast of St. Michael. 

Point I. — Let us consider the folly of Luci- 
fer, his overbearing pride, disobedience, punish- 
ment, torments : let us from our inmost heart 
detest pride and rebellion. Will God spare 
these in a mere mortal on earth, after having 
punished them so severely in an angel of heaven? 

Point II. — Let us consider the loyalty and 
submission of St. Michael, his zeal in uphold- 
ing the rightful interests of God and the hap- 
piness that followed upon his victory. Let us 
imitate his humbleness in obeying God. Let us 
fight for God's glory : we also shall have a share 
in the happiness of St. Michael. 

Point III.— " Quis ut Deus?" said St. 
Michael : is there any one like unto the Lord 
God? Let us say the same, that we may be able 
to overcome all human respect. Is there any 
one who deserves our love and our service as 
God does? Is there any one whose rewards are 
more to be desired or whose threats are more 
to be feared? Let us attach ourselves to Him 
alone. 



©ctober 2. 

Feast of the Guardian Angels. 

Point I. — Let us gratefully wonder at the 
fatherly goodness of God, Who gives to each 
of us an Angel for our guide. Let us at the 



St. Francis Borgia. 53 x 

same time be astonished at the perfect submis- 
sion of these noble and blessed spirits, who ac- 
cept willingly the charge of a despicable mortal, 
because God commands them so to do. Let us 
be persuaded that there is nothing great save* 
what is in accordance with God's commands and 
that whatever is opposed to them deserves noth- 
ing but contempt. 

Point II. — The Guardian Angels protect us 
against the enemies of our salvation; deliver 
us from innumerable evils ; remove from us oc- 
casions of sin and ruin; inspire us with good 
thoughts ; console us in our afflictions ; pray for 
us and offer our prayers to God; encourage us 
to walk in the way of holiness and of heaven 
and never quit us until they have brought us 
into the presence of God. How are we profiting 
by their loving care for us? 

Point III. — We owe three debts to our 
Guardian Angels : honor and reverence, since 
they are always present with us ; love, since they 
love us so dearly ; confidence, because they guard 
us with admirable zeal. Have we this reverence, 
love, and trust? 



©ctober ll. 

Feast of St. Francis Borgia. 

Point I. — Three things helped this great Saint 
to detach himself from the world. The first 
was the sight of the Empress Isabel in death. 



53 2 St. Francis Borgia. 

While contemplating her hideous and disfigured 
corpse, he understood better than ever before 
that beauty, pomp, or wealth cannot preserve 
great potentates from the grave and corruption, 
that in this world everything passes away, every- 
thing perishes. He made a generous resolution 
never to serve a master subject to death. Let 
us follow his example and detach ourselves from 
everything that death can take from us. 

Point II. — The second thing was a thorough 
knowledge of the troubles and vexations which 
accompany the life of worldly people. He 
knew that even when they seem happy, they are 
in reality miserable and find nothing in all their 
wealth but vanity and affliction of spirit. He 
resolved to aspire after those riches which alone 
were able to satisfy him, namely, the treasures 
of eternity. 

Point III. — The third thing was the danger 
that people of the world constantly incur of 
being lost for ever. Forgetfulness of God, neg- 
ligence about their salvation and occasions of sin 
seem to be inseparable from their condition. 
Our Saint believed a person should sacrifice 
everything in order to save his soul. Let us 
thank God for having caused us to form a like 
resolve; let us strive to carry it into execution. 



St. Luke, Evangelist. 533 

©ctober 19* 

Feast of St. Luke, Evangelist. 

Point I. — Our Blessed Lord requires three 
things from His followers. First, He would 
have them ever ready to undertake and suffer 
everything for His glory, without distinction of 
place, persons, offices, or labors. Have we so 
universal and generous a zeal? Do we not seek 
the most comfortable positions, the most hon- 
orable employments and the kind of work most 
agreeable to our inclinations? 

Point II. — Jesus wishes His followers ever 
to have lamps burning in their hands, which 
means that their words should be upheld by their 
good example, that they should enlighten man- 
kind by their teaching and attract by their holy 
life. 

Point III. — Jesus wishes His followers to be 
always ready to appear before their Master, 
Who will summon them to give an account of 
their conduct. He wishes us so to live that 
when we come to die we may never be taken 
by surprise. 

"Let your loins be girt and lamps burning in 
your hands and you yourselves like to men who 
wait for their Lord" (St. Luke xii. 35-36). 



534 St. Simon and St. Jude. 

©ctober 28* 

Feast of the Apostles St. Simon and St. 
Jude. 

On three Requests which Our Lord made 
to His Father for His Apostles. 

Point I. — Jesus asked His Father to protect 
His Disciples: "Holy Father, keep them in 
Thy name" (St. John xvii. n) ; and the disci- 
ples, animated by the hope of this protection, 
went fearlessly wherever the glory of God called 
them. We should fear neither the power, the 
high standing, nor the violence of the enemies 
of God or of His Church. He will protect us 
so long as we labor for Him. 

Point II. — Jesus prayed that they might 
dwell in fraternal charity : " That they may 
be one as We also are one;" and He wished His 
true disciples to be known by such charity. 
This brotherly love makes life pass pleasantly, 
renders us pleasing in God's sight and most use- 
ful to our neighbor. 

Point III. — The third thing Jesus prays for, 
is that His disciples, though living in the world, 
should not be infected by its spirit: "/ pray 
not that Thou shouldst take them out of the 
world, but that Thou shouldst keep them from 
evil" (St. John xvii. 15). What an inversion 
of order would it be, if, instead of inspiring 
the world with the spirit of Jesus Christ, the 
world should induce us to adopt its own! This 
evil is to be dreaded by those who hold inter- 



St. Alphonsus Rodriguez. 535 

course with the world without bearing in mind 
that they are disciples of Jesus Christ. 



©ctober 30. 

Feast of St. Alphonsus Rodriguez. 

Point I. — This Saint is a model of humility. 

He left the world after the death of his daughter, 
his son and finally his wife enabled him to enter 
the Society of Jesus, when he was approaching 
his fortieth year. Finding that he could not 
master the studies required for the priesthood, 
his superiors admitted him for the edification 
of his holy example and for the benefit of his 
prayers. He exercised the office of Porter in 
the College of the Jesuits in the town of Palma, 
in Majorca, for nearly forty years. During all 
this time he never left the island nor even the 
town. No one was like him in this. Non est 
inventus similis Mi. 

Point II. — He was a model of prayer. All 
his spare time was spent in prayer. The sadness 
of his countenance was the effect of his pro- 
longed meditations on the Passion. While wait- 
ing to be summoned to the door by visitors to 
the Fathers, or by the numerous students, he 
remained with his eyes fixed on the Crucifix or 
the Tabernacle, bathed in tears. His Rosary was 
ever in his hand, and it was proved at the process 
of his canonization that the skin of the thumb 
and index finger of the right hand had become 



536 All Saints. 

hardened and thickened by the constant handling 
of the beads. In this also none was like him. 
Non est inventus similis Mi. 

Point III. — He was a model of zeal. Un- 
able to preach the good tidings of the gospel 
to the negro slaves exposed for sale at Car- 
thagena, he obtained leave to speak frequently 
with Saint Peter Claver, then a student at the 
College, and set his heart on fire with the love 
of those most abandoned of human beings. The 
future Saint Peter Claver used to call St. Al- 
phonsus his " master." When dying he would 
have his portrait hung up by his bed. For Al- 
phonsus had taught him the nature of perfect 
zeal. Who has ever worked greater wonders 
by his pious conversations? Non est inventus 
similis illi. 



IRovember I. 

Feast of All Saints. 

Point I. — The happiness which the Saints 
enjoy in heaven should inspire us with the de- 
sire to go thither, that we too may be for ever 
blest. This happiness includes everything which 
can satisfy soul and body. It has been pur- 
chased for us, and we have only to take pos- 
session of it. The Saints wish us to be united 
to them, and God desires still more that we 
should be united to them. Is anything more 
needed to make us desire to be with the Saints? 



All Souls' Day. 537 

Point II. — The example set by the Saints 

points out the way which will lead to this hap- 
piness. Their example is good for all, is sure 
and may be followed without misgiving. They 
were abounding in faith, estranged from the 
world and sin, and long-suffering. Can I flatter 
myself that I am walking in their footsteps? 

Point III. — The Saints, through their inter- 
cession, will obtain for us means to arrive at 
this happiness. They love us as their brethren; 
they can obtain everything from God. Let us 
appeal to them with confidence. 



IRovembet 2. 

All Souls' Day. 

Point I. — After having renewed our faith as 
to the reality of purgatory, let us bow down be- 
fore the holiness of God, Who cannot endure 
the slightest sin in a soul beloved by Him. Let 
us then adore the severity of His justice, which 
punishes slight faults with such grievous suffer- 
ing. We should be persuaded that those sins 
which appear to us but trifling are great in 
God's sight. 

Point II. — These souls belong to God ; they 
are His children, His spouses, His temples; 
Jesus Christ suffers in them even as He suffers 
in the person of the poor. Religion obliges us 
to relieve them ; charity urges us equally to this, 
since by a thousand ties we are bound to them; 



538 The Souls in Purgatory. 

their sufferings are great, and we alone can help 
them. These are so many urgent motives to 
excite us to so pious a practice. 

Point III. — In addition to this, we gain a 
great deal by relieving these holy souls. We 
store up the fruit of our charity: they will love 
us as their benefactors and will receive us joy- 
fully when we enter into heaven. Let us ex- 
amine ourselves as to what we are now doing 
and as to what we can in future do for them. 



On the Souls in Purgatory. 

Point I. — Three things afflict these holy 
souls : absence from the God Whom they love ; 
a conscience reproaching them with their sins 
and with negligence in expiating them; the fire 
which torments them. Let us fear this lam- 
entable condition, and strive to avoid it. 

Point II. — Three things console them amid 
their sufferings : the assurance of their salvation, 
which they cannot forfeit ; the hope that their 
punishment will soon be ended ; the love of their 
God, Who is chastising them in mercy. Let us 
wish to be in purgatory, as many of the Saints 
have wished to be. 

Point III. — We can help them in three ways : 
by prayer, in begging God to relieve them ; by 
good works and acts of penance ; by the Holy 
Sacrifice of the Mass and by Indulgences, ap- 
plying to them the satisfactions of Jesus Christ. 



Octave of All Saints. 539 

Let us at once make this holy resolution — that 
when we say or hear Mass, receive holy Com- 
munion, gain an Indulgence, fast, pray, or per- 
form any good work, these Holy Souls shall 
have a share in all. 



November 8. 

Octave of All Saints. 

Point I. — Let us consider the surprising 
number of Saints who have lived in the same 
state of life as we ourselves, and who have 
sanctified themselves in the same occupations 
and with the same means we possess : " We are 
the children of saints" (Tobias ii. 18). We 
are doing what they did; we have only to do 
it well in order to be happy for ever as they are. 

Point II. — If they have become Saints, it 
is not of their own strength: like ourselves 
they were weak and wretched creatures, with the 
same passions and tendencies to evil as we have. 
Through the graces which accompanied their 
Baptism and their vocation, they have reached 
the perfection of their state of life. Let us 
then take courage ; we have the same helps of 
grace and can as easily as they become Saints. 
" Canst thou not do what they have done" (St. 
Augustine). 

Point III. — Are they not richly rewarded 
for the violence they did themselves in order 
to become Saints? They now possess God, and 



540 St. Stanislaus Kostka. 

with God every kind of glory, pleasures and 
riches, and this for all eternity. Their poverty, 
mortification and self-restraint are ended, but 
their reward will have no end. Let us excite 
ourselves to the practice of their virtues, in 
the hope of enjoying the same glory. 



November 13. 

Feast of St. Stanislaus Kostka. 
On three Sayings of this young Saint. 

Point I. — Non sum natus prœsentibus, sed 
futuris: " I was not made for the things of 
this world, but was made for what is ever- 
lasting." This thought it was that caused him 
to despise whatever expectation he had of family 
honors and made him prefer the infamy of the 
Cross and the humiliations of the Religious life 
to all worldly advantages. Are not we made 
for heaven as much as he was? Why, then, 
should we cling to this world? 

Point II. — Melius est cum obedientia parva 
jacere, quam per propriam voluntatem magna 
prœstare: " It is better to do a little under obe- 
dience, than to accomplish great things while 
following our own will." In all things he had 
regard to God's commands, which he received 
through his superiors and through his Rule. If 
he labored or prayed, it was ever that he might 
fulfill God's will; this was the road along which 



Feast of St. Catherine. 541 

he walked in his yearning to become a Saint. 
Are we treading the same path? 

Point III. — Mater Dei est mater mea: " The 
Mother of God is my Mother.'* The Blessed 
Virgin, to reward the devotion and trust of this 
holy novice, obtained for him the gift of con- 
tempt of the world, a vocation to Religious life, 
sinlessness of conduct, a happy death free from 
pain of body or anguish of mind and finally the 
veneration of the faithful. Let us protest anew 
to the Blessed Virgin that we choose her for 
our Mother. 



IRovember 25* 

Feast of St. Catherine. 

Point I. — St. Catherine was the valiant 
woman whom the Wise Man desired to find. 
She possessed strength of mind and knowledge 
both human and divine ; she laid bare the errors 
of paganism; she put to shame proud philos- 
ophers and changed them into good Christians. 
Let us sanctify our learning by good intention 
and saintly use of it, turning it to account to 
make God known and loved. 

Point II. — She possessed strength of heart ; 
she rose superior to all the worldly advantages 
of her position. She generously despised all the 
offers which the pagan tyrant made to her. She 
had given her heart to God; all else was to her 
as nought. Let us avow to God that we desire 



54 2 St. Catherine. 

Him alone : " For what have I in heaven; and 
besides Thee what do I desire upon earth?" 
(Psalm lxxii. 25). 

Point III. — She had strength, through love 
and unconquerable courage, to endure all kinds 
of torture, boiling caldrons, iron combs, wheels 
set with spikes, and sharp swords, which even- 
tually deprived her of life. Let us wonder at 
the strength which grace gave her, and let us 
be ashamed of being so impatient under the 
very slight troubles we have to endure. 



A PR 10 1S09 



